the joy of the just with the signs of such. A discourse tending to…the ioy of the iust vvith the signes of such. A discourse tending to…

^dIf a vain shadow, a lifeless image of virtue could prevail thus far with some: why may not true Faith and Christian Fortitude effect as much or much more with others?^e If the contemplation of former pleasures, present applause, ⟨p. 69⟩or future fame, a vain blast only of mans breath, be able to carry men cheerfully through such unsufferable sufferings: how much more may^f the present assurance of Gods favour, together with the hopeful expectation of an eternal reward, be able to maintain a constancy of cheerful constitution in a Christian mans soul, amidst the heaviest afflictions that can here be endured? If the uncertain hope of recovery of unconstant health, and prolonging of a miserable life a while, and^g not the shunning or shifting off, but the delaying only of death, be a means to cheer up the patient under the saw, or lancer, or searing iron of the Chirurgeon, though the pain he undergo seem unsupportable: how much more may the assurance of immortality (^h the only true and sure health) and life everlasting shortly after to ensue, cheer up the faithful mans heart amidst as great or greater matters, if he be called thereunto? If the Spirit of man possest with some obstinate humour, can steel a mans heart (asⁱ it is reported to have done) to such a contempt of torments, that no torture hath been able to interrupt his laughter, or to break off his derision of those that have tired themselves more than him, with torturing of him: what shall not the Spirit of God and Christ himself, by his Spirit, ⟨p. 70⟩be able to strengthen and enable those unto, ^kwhose hearts his Spirit, and he by his Spirit possesseth?^l We therefore even glory, not rejoice barely, in afflictions, saith the Apostle,^m because the love of God is shed forth into our hearts, by the Spirit that is given us. And,ⁿ I am able, saith the same Apostle, to do (yea and to endure also) any thing, (yet not by mine own strength, but) through Christ enabling me. ^oBeing strengthened with all might by his glorious power unto all patience and long-suffering even with joyfulness.

^dIf a vaine shadow, a liuelesse image of vertue could preuaile thus farre with some: why may not true Faith and Christian Fortitude effect as much or much more with others?^e If the contemplation of former pleasures, present applause, ⟨p. 69⟩or future fame, a vaine blast only of mans breath, be able to cary men cheerefully through such vnsufferable sufferings: how much more may^f the present assurance of Gods fauour, together with the hopefull expectation of an eternall reward, be able to maintaine a constancie of cheerefull constitution in a Christian mans soule, amids the heauiest afflictions that can here be endured? If the vncertaine hope of recouery of vnconstant health, and prolonging of a miserable life a while, and^g not the shunning or shifting off, but the delaying only of death, be a meanes to cheere vp the patient vnder the saw, or launcer, or searing iron of the Chirurgion, though the paine he vndergoe seeme vnsupportable: how much more may the assurance of immortalitie (^h the onely true and sure health) and life euerlasting shortly after to ensue, cheere vp the faithfull mans heart amids as great or greater matters, if he be called thereunto? If the Spirit of man possest with some obstinate humour, can steele a mans heart (asⁱ it is reported to haue done) to such a contempt of torments, that no torture hath beene able to interrupt his laughter, or to breake off his derision of those that haue tired themselues more than him, with torturing of him: what shall not the Spirit of God and Christ himselfe, by his Spirit, ⟨p. 70⟩be able to strengthen and enable those vnto, ^kwhose hearts his Spirit, and he by his Spirit possesseth?^l We therefore euen glory, not reioyce barely, in afflictions, saith the Apostle,^m because the loue of God is shed forth into our hearts, by the Spirit that is giuen vs. And,ⁿ I am able, saith the same Apostle, to doe (yea and to endure also) any thing, (yet not by mine owne strength, but) through Christ enabling me. ^oBeing strengthened with all might by his glorious power vnto all patience and long-suffering euen with ioyfulnesse.

1. dTanti vitreum, quanti verū margaritū? quis non libentissime tantum provero habeat erogare, quantum alij profalso? Tert. ad Martyr.Tanti vitreum, quanti verū margaritū? quis non libentissime tantum provero habeat erogare, quantū alij profalso? Tert. ad Martyr.
2. eSi tantum terrenae gloriae licet de corporis & animi vigore, ut gladium, igne, crucem, bestias, tormenta contemnant sub praemio laudis humane; poffum dicere, modicae sunt islae passiones ad consecutionem gloriae •lestis & divinae mercedis. Tertull. ad Martyr.
3. f[Greek or Hebrew]. Basil. homil. 4.〈non-Latin alphabet〉. Basil. homil. 4.
4. gMors enim differri potest, auferri non potest. Aug. de temp.
5. hVera sanitas ipsa est immortalitas. Idem ibid. 74.
6. iServus barbarus Asdrubalem quod Dominum suum occidisset, interemit. Cùmque comprehensus omni modo cruciaretur, laetitiam tamen quam ex vindicta ceperat in ore constantissimè retinuit. Val. Max. memor. l. 3. c. 3. Ultus enim Dominum, inter torm. nta exultavit, serenaque lae•tia crudelitatem torquentium vicit. Justin. hist. l. 44. Atque hic est de quo Sen. sup. epist. 76. Sed & Liv. de eode hist. l. 21. Comprehensus haud alio, quam si evasisset vuttu, tormentis quoque cùm lateraretur, eo fuit habitu oris, ut superante laetitia dolores, ridentis etiam speciem praebueri•.Servus barbarus Asdrubalem quod Dominum suum occidisset, interemit. Cùmque comprehensus omni modo cruciaretur, laetitiam tamen quam ex vindicta ceperat in ore constantissimè retinuit. Val. Max. memor. l. 3. c. 3. Vltus enim Dominum, inter torm. nta exultavit, serenaque lae•tia crudelitatem torquentium vicit. Iustin. hist. l. 44. Atque hic est de quo Sen. sup. epist. 76. Sed & Liv. de eode hist. l. 21. Comprehensus haud alio, quam si evasisset vuttu, tormentis quoque cùm lateraretur, eo fuit habitu oris, ut superante laetitia dolores, ridentis etiam speciem praebueri•.
7. kRom. 8. 9, 10, 11.
8. lRom. 5. 3. [Greek or Hebrew]Rom. 5. 3. 〈non-Latin alphabet〉
9. mRom. 5. 5.
10. nPhilip. 4. 13.•hilip. 4. 13.
11. oColos. 1. 11.

4. There is no time,¹ no state whatsoever, wherein the godly man hath not great cause of joy. It were unreasonable to require such incessant joy of such evermore and at all times, had not such at all times good reason to rejoice.^p Rejoice evermore, saith the Apostle: and,^q In all things give thanks. And surely, if we ought, as the same Apostle else-where saith,^r At all times and in all things to be thankful; then questionless we ought at all times and in all things to be joyful, as well in adversity, as in prosperity, as well in afflictions, as in freedom from them, as well when things fall our cross, as when it fareth with us as we would. The godly man then hath at all times good & just cause of joy: it is apparent. For,^s Gods injunctions are not unreasonable. But I go a step further, and dare be bold to aver it, that every righteous man, every one that is truly religious, hath at all times, if he could himself see it and apprehend it, much more matter of joy, than he hath of grief, or can have. For what doth or ⟨p. 71⟩can minister more matter of grief, than Gods favour and love in Christ may afford matter of joy? And those therefore that are ever in the favour of God, (what should I need to add; and that live in hope of eternal glory with God?) can at no time have so great cause of grief, but that they have even at the self-same time much more cause of joy. But every godly man is ever in favour with God:^t Every godly man therefore hath ever and at all times, if he were so wise as to apprehend it, more ample matter of joy by much than of grief.

4. There is no time,¹ no state whatsoeuer, wherein the godly man hath not great cause of ioy. It were vnreasonable to require such incessant ioy of such euermore and at all times, had not such at all times good reason to reioyce.^p Reioyce euermore, saith the Apostle: and,^q In all things giue thanks. And surely, if we ought, as the same Apostle else-where saith,^r At all times and in all things to be thankfull; then questionlesse we ought at all times and in al things to be ioyful, as wel in aduersitie, as in prosperitie, as well in afflictions, as in freedome from them, as well when things fall our crosse, as when it fareth with vs as we would. The godly man then hath at al times good & iust cause of ioy: it is apparēt. For,^s Gods iniunctions are not vnreasonable. But I goe a step further, and dare be bold to auerre it, that euery righteous man, euery one that is truly religious, hath at all times, if he could himselfe see it and apprehend it, much more matter of ioy, than he hath of griefe, or can haue. For what doth or ⟨p. 71⟩can minister more matter of griefe, than Gods fauour and loue in Christ may afford matter of ioy? And those therefore that are euer in the fauour of God, (what should I need to adde; and that liue in hope of eternall glory with God?) can at no time haue so great cause of griefe, but that they haue euen at the selfe-same time much more cause of ioy. But euery godly man is euer in fauour with God:^t Euery godly man therefore hath euer and at all times, if he were so wise as to apprehend it, more ample matter of ioy by much than of griefe.

1. 1Answer 4.
2. p1 Thess. 5. 16.
3. q1 Thess. 5. 18.
4. rEphes. 5. 20.
5. s[Greek or Hebrew] Greg. Naz. ep. 62.〈non-Latin alphabet〉 Greg. Naz. ep. 62.
6. tHut illud Sen. ep. 59. Doc•bo quomodo intelligas te non esse sapientem. Sapiens ille est, qui plenus gaudio, qui inconcussus, qui nunquam moestus est: ad omnem incursum munitus & interritus: non si paupertas, non si luctus, non si ignominia, n•• si dolour impetum faciat, pedem referet: interritus & contra illa ibit & inter illa.Hut illud Sen. ep. 59. Doc•bo quomodo intelligas te non esse sapientem. Sapiens ille est, qui plenus gaudio, qui incōcussus, qui nunquam moestus est: ad omnem incursum munitus & interritus: non si paupertas, non si luctus, non si ignominia, n•• si dolor impetum faciat, pedem referet: interritus & contra illa ibit & inter illa.

Yea,¹ but it is the Just or the Righteous man, will peradventure some say, that must, that may thus rejoice: And where are any such?^u Who can say, saith Solomon, I have so purified mine heart, that I am wholly free from sin? No:^x There is no man Just or righteous on earth, that doth ever well, and ^ynever evil. A vain thing may it seem then to exhort men to rejoice, when the condition annexed is such as excludeth all from rejoicing. To what end is it to incite the Just to rejoice, when there are none such that may rejoice?

Yea,¹ but it is the Iust or the Righteous man, will peraduenture some say, that must, that may thus reioyce: And where are any such?^u Who can say, saith Salomon, I haue so purified mine heart, that I am wholly free from sinne? No:^x There is no man Iust or righteous on earth, that doth euer well, and ^yneuer euill. A vaine thing may it seeme then to exhort men to reioyce, when the condition annexed is such as excludeth all from reioycing. To what end is it to incite the Iust to reioyce, when there are none such that may reioyce?

1. 1Objection.Obiection.
2. uProv. 20. 9.
3. xEccles. 7. 20.
4. y1 King. 8. 46. [Greek or Hebrew] Greg. Naz. de pace 1. [Greek or Hebrew] Ide de plag. grand. [Greek or Hebrew] Idē in Basil.1 King. 8. 46. 〈non-Latin alphabet〉 Greg. Naz. de pace 1. 〈non-Latin alphabet〉 Ide de plag. grand. 〈non-Latin alphabet〉 Idē in Basil.

Which clause is added;

Partly to exclude the Hypocrite,

And partly to temper and qualify the rigour of the term before used,¹ if it were strictly and exactly taken.

And partly to temper and qualifie the rigour of the tearme before vsed,¹ if it were strictly and exactly taken.

1. 1Answer. Considerat. 3. Illustration.

So that it is a note as well of Extent, as of Restraint:¹

1. 1Uses 2.Vses 2.

1.¹ Of Restraint to exclude from this joy, and all right thereunto and interest therein, all dissemblers, all counterfeit Christians, all hollow-hearted Hypocrites; that repent in the face, but not in the heart; ^athat make a sour face, that they may seem to fast, saith our Saviour; that^b justify themselves in the sight of men,⁴ but God seeth their hearts what they are,⁵ and seeth them to be far other than either they should be,⁶ or they pretend themselves to be.⁷

1.¹ Of Restraint to exclude from this ioy, and all right thereunto and interest therein, all dissemblers, all counterfeit Christians, all hollow-hearted Hypocrites; that repent in the face, but not in the heart; ^athat make a soure face, that they may seeme to fast, saith our Sauiour; that^b iustifie themselues in the sight of men,⁴ but God seeth their hearts what they are,⁵ and seeth them to be farre other than either they should be,⁶ or they pretend themselues to be.⁷

1. 1Use 1. Restraint.Vse 1. Restraint.
2. aMath. 6. 16. [Greek or Hebrew]. Isaiah. 58. 3, 5.Math. 6. 16. 〈non-Latin alphabet〉. Esai. 58. 3, 5.
3. bLuk. 16. 15.
4. 4Extent.
5. 5Sorts 6.
6. 6Sort 1.
7. 7Ficta, non recta.

2 Of extent, ¹to extend and enlarge this joy, the ground of it and the right to it, to all that are single and sincere-hearted: and so to give and afford a share and a portion in it as well to those that are sincerely righteous on earth, as to those that are perfectly righteous in heaven.

2 Of extent, ¹to extend and enlarge this ioy, the ground of it and the right to it, to all that are single and sincere-hearted: and so to giue and afford a share and a portion in it as well to those that are sincerely righteous on earth, as to those that are perfectly righteous in heauen.

1. 1Use 2.Vse 2.

It is as a key to let in the one;

It is as a bolt to spar and bar out the other.

It is as a bolt to spar and barre out the other.

To clear this further by a distinction or two of Bernards and Ambrose.

To cleare this further by a distinction or two of Bernards and Ambrose.

There are six either sorts or degrees of Justice or Righteousness.

There are six either sorts or degrees of Iustice or Righteousnesse.

1. Ficta, sed non recta: fained or counterfeit Righteousness, but not sincere or sound. Such as ^cthe Pharisees was. ^dA righteousness in outward show and semblance, but not in inward truth and substance. Like ^ecounterfeit coin, that hath the Kings stamp indeed, but is base and bad metal, and is therefore nought worth.

1. Ficta, sed non recta: fained or counterfeit Righteousnesse, but not sincere or sound. Such as ^cthe Pharisies was. ^dA righteousnesse in outward shew and semblance, but not in inward truth and substance. Like ^ecounterfeit coine, that hath the Kings stamp indeed, but is base and bad metall, and is therefore nought worth.

1. cMatth. 23. 27, 28. Ficta, fucata, non vera, sincera. [Greek or Hebrew]. 2 Tim. 3. 5.Matth. 23. 27, 28. Ficta, fucata, non vera, sincera. 〈non-Latin alphabet〉. 2 Tim. 3. 5.
2. dMulti hominibus justi videntur, pauci Deo. Aliter enim hominibus, & aliter Deo. Hominibus secundum externam speciem & faciem: Deo sec. internam veritatem & virtutem. Ambr. in Luc. 1. 6.
3. e[Greek or Hebrew]. Nihil enim simulatum & fictum verae virtutis esse certum est. Ambr. offic. l. 2. c. 22.〈non-Latin alphabet〉. Nihil enim simulatum & fictum verae virtutis esse certum est. Ambr. offic. l. 2. c. 22.

2.¹ Recta, sed non pura,² non perfecta: A Righteousness, ⟨p. 73⟩sound and sincere, but not perfectly pure. When, though sin do^f remain still with men, yet it doth^g not reign in them. There is a mixture in them, as of Light and Darkness, dimness at least, in a painted glass, died with some obscure and dim colour: it is transparent and giveth good, but not clear and pure light. And ^hsuch is the righteousness of all faithful persons while they live here.

2.¹ Recta, sed non pura,² non perfecta: A Righteousnesse, ⟨p. 73⟩sound and sincere, but not perfectly pure. When, though sinne doe^f remaine still with men, yet it doth^g not reigne in them. There is a mixture in them, as of Light and Darknesse, dimnesse at least, in a painted glasse, died with some obscure and dimme colour: it is transparent and giueth good, but not cleare and pure light. And ^hsuch is the righteousnesse of all faithfull persons while they liue here.

1. 1Sort 2
2. 2Recta, non pura. Vera & recta; sed non pura, nec perfecta.
3. fRom. 7. 17.
4. gRom. 6. 14. Psal. 119. 133. Manet peccatū dejectū quidē, sed non ejectum; evulsum, nō expu•sum tamen. Rern. in Ps. 90. 10.Rom. 6. 14. Psal. 119. 133. Manet peccatū dejectū quidē, sed non ejectum; evulsum, nō expu•sum tamen. Rern. in Ps. 90. 10.
5. hNostra, si qua est, humilis justitia recta forsitan, sed non pura: quomodo. n. pura, ubi non potest deesse culpa? Idem de temp. 104.