A Key Opening Mysterious Texts of Scripture, Collection of sermons 2 · Sermon 28

A Key Opening Mysterious Texts of Scripture · Collection of sermons 2 · Sermon 28

p. 354THE 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 endorſed 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 common ſouldier, that overcommeth the fleſh by ſubduing it, the world by deſpiſing 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 ſaving hee that receiveth it.

The hidden Manna I ſet before you, when I firſt entertained your religious 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 unto 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 Muſicke and dancing: for as they firſt tune their inſtruments, then finger the ſtreines of ſome exquiſite leſſons on it, & finally teach their ſcholars how p. 355to foot the dance accordingly: ſo the divine aſſiſtance concurring with your patience, I will firſt, by endevouring to accord the ſeverall interpretations 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 applying them to your lives and converſations, direct you how you are to order 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 ſalvation.

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,aaPſal. 2.11.Ps 2:11 Serve the Lord with feare: and Saint Paul admoniſh,bbRom 11.20.Rom 11:20 Be not high minded, but feare: and,ccPhil. 2.12.Phil 2:12 work out your ſalvation with feare and trembling: and Saint Peter exhort,dd1 Pet. 1.17.1 Pet 1:17 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 cooleth the heat of zeale, and taketh away all care of walking exactly before God, and uprightly before men: care and watchfulneſſe, in their judgement, are ſuperfluous where ſalvation and eternall happineſſe is ſecured.

The firſt blot is thus wiped out.Reſp. ad 1. 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 conſcience, and joy in the holy Ghoſt, and aſſurance of eternall bliſſe are promiſed 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 ſubjects, whether every particular man within his realmes and dominions bee p. 356not liable to the Kings high diſpleaſure, in caſe hee diſobey this his Majeſties edict, though no man be therein particularly named. Now what are the Miniſters of the Goſpell, but Gods Cryers, to proclaime his good pleaſure, 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 adminiſtration 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 Muſket, 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 Scripture, 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 priviledge granted to all the children of God, that heare the teſtimony of the Spirit, and ſee the infallible markes of Gods choſen in themſelves.

Reſp. ad 2.The 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 theeeEuſch. Emiſſen. in ſymb. Ancie…s, importeth, I truſt in God for ſalvation. For wee ſay not, I beleeve there is a God, which is credere 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 only, 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 remiſſion 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 never bee able to diſprove, the aſſurance of our owne juſtification and ſalvation is not, as they cavill, a thirteenth article of the Creed, but part of the tenth. To which SaintffIn pſal. 32. Dicit anima fecura. Deus meus es tu, quia dicit Deus animae ego ſum tua ſ…lus. Auſtine ſubſcribed; The devout ſoule ſaith confidently, thou art my God, becauſe God ſaith to the ſoule, I am thy ſalvation.

Reſp. ad 3.The third blot is thus wiped out: Prayer for remiſſion of ſinnes, and aſſurance thereof may well ſtand together. After the Prophet Nathan had ſaid to David, The Lord hath taken away thy ſinne, David beleeved the remiſſion thereof; yet hee prayed moſt fervently for it:ggPſal. 51.7.14.Ps 51:7Ps 51:14 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 aſſured that God would deliver him from the power of death andhhPſal. 16.10.Ps 16:10 hell; yet in the iiHeb. 5.7.Heb 5:7dayes 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 wouldkk2 Tim. 4.18.2 Tim 4:18 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.

p. 357Incipients 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 acquitting 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 condition of repentance, and confeſſion to God of all knowne ſinnes in ſpeciall, andllPſal. 19.12. Who can underſtand his errours? O cleanſe thou me from ſecret faults.Ps 19:12 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 nature he falleth into, by humble confeſſion and prayer to God. Which prayer, 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, according to Gods will and command.

Therefore every true beleever ought ſtedfaſtly to perſwade himſelfe 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; mmEſay 41.14.Isa 41:14Feare not, thou worme Jacob, and ye men of Iſrael: I will helpe thee, ſaith the Lord, and thy Redeemer. nnc. 43. ver. 1.Feare not: for I have redeemed thee, I have called thee by thy name, thou art mine. And byooLuk. 1.68, 69 74.Luke 1:68Luke 1:69 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, ppRom. 8.15.Rom 8:15Ye have not received the Spirit of bondage againe to feare. And byqqLuke 12.32.Luke 12:32 Chriſt himſelfe, Feare not little flocke, for it is your Fathers pleaſure to give you the kingdome. This latter feare, becauſe it excludeth confidence in God, is excluded it ſelfe: but the former not onelyonly ſtandeth 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 p. 358true believers, that rrJer. 32.40.Jer 32:40they may not fall away from him. Whereupon Tertullian acutely inferreth, playing upon the double ſenſe of the Latine word ſecurus; **De cult Jer…n. Qui ſecutus eſt non eſt ſolicitus, qui eſt ſolicitus poteſt eſſe ſecutus.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 ſecure, that is, free from all feare of unavoidable danger.

The laſt objection which our adverſaries make againſt the doctrine delivered, is taken out of the worme-eaten evidence of the ancient Pelagians, as wee may ſee in SaintſſEp. ad Auguſt. Dicunt lapſis curam reſurgendi adunt, & ſanctis occaſionem teporis offerri, eo quod electi nulla negligentiâ poſſint excidere. Hage conference, p. 12. &c. Proſper: They (viz. the Pelagians) upbraid, that all care of riſing out of ſinne is taken away from thoſe that are lapſed; that to holy 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 negligence, howſoever they behave themſelves; & that conſequently this doctrine taketh 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 ancientttAug. de correp. & grat. Proſp. reſp. ad ob…ect Vincent. 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, progreſſe in godlineſſe, & unfained deſire of, and earneſt ſtriving for perfection. After Chriſt prayed for S. Peters faith, thatuuLuk. 22.32. I have prayed for thee that thy faith faile not.Luke 22:32 it might not faile, Peter was aſſured of his perſeverance; yet Chriſt commandeth him with the reſt,**Mar. 14.37.38. Chriſt ſaith to Peter, Simon ſleepeſt thou? couldſt not thou watch with mee one houre? watch & pray leſt yee enter into temptation.Mark 14:37Mark 14:38 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,xxLuk. 10.20.Luke 10:20 In this rejoice, not that ſpirits are ſubject unto you; but rather rejoice becauſe your names are written in heaven: yet our Saviour admoniſheth them to yyLuk. 12.35.Luke 12:35ſtand with their loynes girt about, and their lights burning; and to take heed to themſelves zzL…k. 21.34.leſt at any time their hearts be overcharged with ſurfetting and drunkenneſſe, and cares of this life, and ſo that day come upon them at unawares. Queſtionleſſe after Chriſt had given to Saint**Act. 27.24.Acts 27:24 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, except theſe abide in the ſhip, you cannot bee ſaved. None may otherwiſe receive 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 propounded unto all upon condition of repentance, faith, holineſſe of life, new obedience, and perſeverance in it to the end. To beleeve therefore the remiſſion of ſinnes, and to bee aſſured of Gods favour, notwithſtanding wee hold on our ſinfull courſes, is not ſpirituall confidence, but carnall preſumption.

Aſſurance of ſalvation is an effect of a lively faith, whichaaGal. 5.6.Gal 5:6 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, p. 359and 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 diſinherite them; yet neither may they, nor can they preſume hereupon wilfully 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 deſertion. 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 latter 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 AbbMat. 26.28.Matt 26:28 new Teſtament ſigned with his blood.

2 In this new Teſtament a newccHeb. 8.8.Heb 8:8 Covenant.

3 In this new Covenant a newddJoh. 13.34.John 13:34 Commandement.

4 To obey this new Commandement a neweeEzek. 36.26.Ezek 36:26 heart.

5 And anſwerable to this new Heart newffMar. 16.17.Mark 16:17 Tongues.

6 And conſonant to theſe new Tongues newggApoc. 14.3.Rev 14:3 Songs.

Behold, hhApoc. 21.5.Rev 21:5I make all things new, a new ii2 Pet. 3.13.2 Pet 3:13heaven and a new earth, and a new kkApoc. 21.2.Rev 21:2city, and in it new llEph. 4.24.Eph 4:24inhabitants, to whom the Spirit here promiſeth amm2 Cor. 5.17.2 Cor 5:17 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 derivative 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 characters 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 annnCic. Tuſc. 1. harmony; ſo this expoſitour, out of a love to his own ſociety, reſolveth this new name can be no other than a denominative 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 onelyonly, but to all Chriſtian conquerours in alleges; whereas the name Jeſuite, before Layola in this age ſo chriſtened his diſloyall off-ſpring, was never heard of in the world. Neither 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 onelyonly to Romaniſts of other orders, but alſo to thoſe of the reformed Church, who yet never received the badge of their profeſſion, nor any marke of theooApoc. 14 9.Rev 14:9 beaſt.

Victorinus and ſome others with more probability gheſſe the new name to be here meant Chriſtianus, of which they underſtand thoſe words p. 360ofppEſa. 62.2.Isa 62:2 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 heaven, and calling the former auream, the latter aureolam, conceiveth this white ſtone to bee aureolam, a gemme added to the Saints crowne of glory; & in it the name of Beatus engraven, which no man can know but he that receiveth it; becauſeqq1 Cor. 2.9.1 Cor 2:9 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.

rrIllyr. in Apoc Scribam cum haeredem vitae aeternae.Illyricus and Oſiander relating the cuſtome of the Romanes in the election 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.

ſſComment. in 2. Apoc.Pareus expoundeth novum nomen, nomen dignitate praeſtans, a name of honour and renowne.

ttJunius annot in Apoc. Induendo novum hominem, quem nemo novit niſi ſpiritus hominis, qui in ipſo eſt, cujus laus non eſt ex hominibus, ſed ex Deo.Junius 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 namely, 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 cryeth uuRom. 8.16.Rom 8:16Abba 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 children of God are the children of the reſurrection, and they are moſt happy. It is the name of Chriſtian conquerors, according to Victorinus and Aretas his gloſſe; for**1 Joh. 5.4.1 John 5:4 every one that is borne of God overcommeth the world; and, this is the victory that overcommeth the world, even our faith. This is alſo a ſymbol and token of newneſſe of life; for all the regenerate ſonnes of GodxxEph. 4.24.Eph 4:24 have put on the new man. This name indeed is a glorious name in Pareus 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 if yyRom. 8.17.Rom 8:17ſonnes, then heires.

And thus, as you heare, the ſtrings are tuned, and all interpretations accorded: 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

p. 361The Roman Generals after their conqueſts of great countries and cities, had new names given unto them; as to Publius Scipio was given the ſirname of Africanus, to Lucius Scipio of Aſiaticus, to Metellus of Numidicus, to Pompey of Hieroſolymarius: in like manner our celeſtiall Emperour promiſeth to all that overcome their ſpirituall enemies, a new name, and eminent title of honour; even that which Alexander the conquerour of the whole world moſt triumphed in, when the Egyptian Prieſt ſaluted him, foreign, 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 happineſſe; 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 excuſed the matter, ſaying, Such an one I was by my firſt nativity as hee hath deſcribed me, but ſince that I was born again. This foreign, 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,zzJoh. 3.5.John 3:5 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 Pet. 1.4.1 Pet 1:4 incorruptible and undefiled, and that fadeth not away, reſerved in heaven for them: aa1 Pet. 1.3.1 Pet 1:3for 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, &bb1 Pet. 2.2.1 Pet 2:2 as new born babes they deſire the ſincere milk of the word, that they may grow therby; and as they growcc2 Cor. 4.16.2 Cor 4:16 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, remaining ſtill in thy unregenerate eſtate, but I am not I. And unleſſe wee all feele and obſerve in usddRom. 12.2.Rom 12:2 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 theeeRom. 8.15.Rom 8:15 Spirit of adoption.

p. 362Adoption, asffSum 1. p. …. 93. Art. 4. Adop…o filiorum D…i eſt per conformita…em ad … maginem fil… natur lis, …nperf…tè pude… p… g…tiam, perf…c…e per glor…m. Aquinas defineth it, is, by conformity to the image of the naturall 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 conformity to the image of Chriſt is by the ſpirit of adoption. Adoption, ſaithggSen. controv. Ad p… eſt …ſi…t… quae benefi… naturae & juris imitatur. Seneca, 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 children, 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 titles of ſons, and make them coheirs with Chriſt: for adoptio eſt fortunae remedium, 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 ſimilitude of diſpoſition, which induced Nerva to adopt Trajan. But in the divinehhPli… pan…gyr. Nulla adoptati cum adoptato cognatio, null… …ceſsitudo, niſi quod uterque optim…s …rat, dign…ſ…; alter …ligi, alter eligere. 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 hisiiMat. 5.45.Matt 5:45 ſunne to riſe upon the good and the bad, and his raine to fall upon the juſt and the unjuſt: laſtly, to aſpire to perfection, as he is perfection it ſelfe. In the holy language of Scripture rather expreſſion of vertue than impreſſion of feature 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 becauſe the unbeleeving Jewes did not the workes of Abraham, Chriſt denyeth them to be his children.kkJohn 8.39John 8:39 If yee were the children of Abraham, yee would doe the workes of Abraham. WhereuponllSerm. 125. in Evang. Qui genitotis ope…n facit, a… …a… genus. Chryſologus inferreth, He that p. 363doth not the workes of his Progenitors, in effect diſclaimeth his linage. Conſtantine the great tooke not ſuch joy in his ſonne Conſtantius becauſe he favoured him in his countenance, as becauſe hemmNazarius in panogyr. Praeſtantiſſimum Principem hoc maximè juvit, quod in primoribus annis ductae ſunt lineae quibus virtutumſuarum effigies poſſet includi. ſaw in his tender yeeres an aſſay, 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 debauched 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 goodneſſe in their charity, his holineſſe in their piety, his juſtice in their integrity. Regeneration is wrought in the heart knowne to God onelyonly; adoption 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 perpetuity 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 foreign, 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. SaintnnIn Evang. Terram terra accuſat. 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 onooExod. 28.20.Exod 28:20 Aarons breaſtplate, and here in a ſolid white ſtone.

White ſtones, ſuch as this in my text, were in great uſe among the Romans, 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 aſſurance 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 irrevocable. 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 carried that title to his grave. Hee upon whom the Judges paſſed their ſentence 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 p. 364ſhall 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 outooLuk. 10 20.Luke 10:20 which are written in heaven. The calling and gifts of God are without ppRom. 11.29.Rom 11:29repentance, eſpecially this of adoption in SaintqqA…h. de Iſac. & vit. beat. Num Deus pater ipſequi contulit, poteſt ſua dona reſcindere… & qu…s adoptione ſuſcepit, eos à paterni affectus gratiâ relegare? 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 caſhiere 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 foreign, though hee may foreign, 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 isrr1 Pet. 1.23.1 Pet 1:23 incorruptible ſeed. When a childe of God is at the worſt, and hath received the greateſt foyle in temptation, hee remaineth ſtill the child of GodſſAbbat. praelect. de verit. grat. & Diatrib. cont. Tompſon. 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 cannot loſe his ſeale.

You will ſay peradventure, this aſſertion openeth a window to preſumption, and carnall liberty: nay rather it ſhutteth the leaves againſt it, and faſteneth 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, cannot ſinne deſperately, nor give abſolute way to any corruption: the concluſion to bee built upon it will bee this (which neceſſarily checketh and choaketh all preſumptuous thoughts) That whoſoever defileth his mouth with oathes or lies, his hand with bribes, his body with uncleanneſſe, his conſcience 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.ttCant. 2 5.Song 2:5 Stay me with flaggons, and comfort me with apples, for I am ſicke of love; the doctrine of the perpetuity of the regenerates eſtate 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 indiſſoluble, that the Covenant of his peace is immovable, that the ſeed of regeneration 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 p. 365their eyes that they cannot reade it now; but after a great defluxe of penitent 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? SaintuuEp. 112 c 3. Fides ipſa mente u… que videtur quamvis hoc fide credatur quod non videtur. Auſtine 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 cannot ſee: and again,**De trin. l. 13. c. 2. Fides eſt in intimis noſtris mentibus, nec eam quiſquam hominum videt in alio, ſed in ſemet-ipſo. 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: xx2 Cor. 13.5.2 Cor 13:5Examine 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,yy2 Tim. 1.12.2 Tim 1:12 I know whom I have believed. And,zz1 Cor. 2.12.1 Cor 2:12 Wee have not received the Spirit 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 knowledge there can beeaaRom. 14.5.Rom 14:5 no foreign, full perſwaſion in our mindes, much leſſebbEph. 3.12. In whom wee have boldneſſe and acceſſe with confidence by the faith of him.Eph 3:12 acceſſe with confidence. Which yet the auncient Fathers not onelyonly teach plainly out of the Apoſtle, but alſo ſhew manifeſtly how it may be obtained. S.ccMoral. q. 12. foreign, &c. Baſil putteth this caſe of conſcience: How may the ſoule aſſuredly bee perſwaded 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. SaintddAmb. Serm. 2. de ſerm. 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. SainteeLeo Serm. 2. de paſch. 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.ff1 Joh. 5.10.1 John 5:10 Hee that beleeveth in the ſonne of God hath the teſtimony in himſelfe: And, the ggRom. 8.16.Rom 8:16Spirit teſtifieth to our ſpirit, that we are the ſonnes of God; the Spirit of God warranteth the major, In whomſoever the markes of Gods children, ſet downe in ſcripture, p. 366are conſpicuous, they are the ſonnes of God: our Spirit teſtifieth the minor, 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 obſervation 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 the hh1 Cor. 2.11.1 Cor 2:11ſpirit of man that is in him. If this white ſtone were viſible 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 receiveth it. But this white ſtone is conſpicuous only to the eye of faith, which is the iiHeb. 11.1.Heb 11:1evidence of things not ſeene, and it is given by the Spirit which is inviſible, and received alſo by the inward faculties of our ſoule, which are likewiſe inviſible. Were this knowledge onelyonly 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 receiveth 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.kkIn Apoc. Sint duo quorum uterque laudat mel, ſed alterus lingua loquitur quod fauces ignorant, alterius quod delectatio guſtus cum docuerit. Ansbertus giveth good aime to the meaning of this text: Suppoſe two (ſaith he) commending 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.llin Apoc. Tantae excellentiae eſt nomen iſtud, ut nemo ſciat quid valeat, quantum boni comprehendat, niſi qui adoptatus eſt. 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. mmRupert. in Apoc. Cui nemo ſcit niſi qui accipit? quia nominis ejus ſcientiam non alterius extrinſecus documentum, ſed proprium interius efficit experimentum, ideo nemo ſcit niſi quem ſpiritus regenerando filium Dei effecerit, & ipsâ regeneratione ſcientem ejus rei doctumque ſuo tactu effecerit.Rupertus hitteth it; Why (ſaith he) doth no man know this name ſaving 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 inward ſenſe: therefore no man knoweth it ſaving he whom the Spirit by regeneration 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 conceive rightly of the beauty of that glorious lamp of heaven, or take the hundreth 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.nn2. Cor. 12.2.2 Cor 12:2 Pauls rapture into the third heaven: ſo farre experimentall knowledge in particular exceedeth contemplative in generall. Out of this experimentall knowledge the Spouſe teſtifieth,ooCant. 5 1.Song 5:1 I have eaten my hony combe, with my hony. To this the Prophet David inviteth,ppPſal. 34.8.Ps 34:8 O taſte and ſee how gracious the Lord is. For this the Apoſtle prayeth, that the Philippians might abound in all ſpirituall wiſedome and qqPſal. 1.9. foreign.Ps 1:9experience, 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 ſpirituall dance accordingly?

p. 3671 And in the ſtone a new name. Mutatio nominis mutatio hominis, Applicat.a new name ſhould carry with it a new man. When God changedrrGen. 32.28.Gen 32:28 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 vitious, 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 a ſſSalvianus de provid. l. 4. Reatus impii pium nomen. & l. 3. Quid eſt in quo nobis de Chriſtiano nomine blandiamur, cum utique hoc ipſo magis per nomen ſacratiſsimum rei ſimus quod a ſanctimoniâ diſcrepamus?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 towards God, ſo in publike towards men, ſo holily in our devotion, ſo faithfully 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 wantonneſſe, 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 ownettBaſil ſeleuc. Cur appellationi cujus virtute cares contumelium irrogas? quid geſtas cognomen? quid perſonae probro ſit? quid factis appelationem impugnas, & calumniâ nomen tuum afficis? 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 beleeve 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 any mans name in a blacke ſtone, I meane paſſe the cenſure of Reprobates upon them. TheuuMat. 7.1.Matt 7:1 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 converſion, 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.xxCypr. ep. l. 3. Nemo id ſibi arroget quod ſibi ſoli reſervat pater. 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.

p. 3685 Laſtly, if we deſire to eat of the hidden Manna, let us loathe the fleſhpots of Egypt; if we covet this white ſtone, let us value it above all precious 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 written in glorious characters in the gates and walls of the new Jeruſalem, deſcending from God, whoſe xxApoc. 21.19.Rev 21:19ſtreets 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.