Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	act_n	faith_n	grace_n	2,836	5	5.7519	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85403	Mercy in her exaltation. Or, A soveraigne antidote against fear of the second death. In a sermon preached at the funeral of Daniel Taylor Esq; in Stephens Colemanstreet London, on the twentieth day of April, an. 1655.	Goodwin, John, 1594?-1665.	1655 (1655)	Wing G1181; Thomason E848_24; ESTC R202308	41,452	68

shall pass upon him shall be most insupportable who hath shewed no mercy viz. whilst he liv'd and had opportunity to shew it and then subjoyneth as you have heard in the latter part of the verse and Mercy rejoyceth against Judgement This latter clause manifestly relates unto the former by way of Antithesis or Opposition in which respect the particle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is here rather to be construed adversatively then copulatively and would better be translated But then And as it is elsewhere For 1 Cor. 16. 12. whereas it is in the Original {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the particle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is rendered But BUT his will was not at all to come at this time So likewise 1 Thes. 2. 18. where the Greek hath it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Our Translators give us BUT Sathan hindred us Thus our former Translators {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Mat. 13. 2● translated BUT the care of this life c. And to omit more instances in this kind where the Original John 5. 40. hath it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. they left us in English BUT ye will not c. And thus I conceive the sense of the clause before us would be better accomodated if the words were read thus BUT Mercy rejoyceth against Judgement For then the connexion of it with the former will lie before us in such a tenour of discourse as this He shall have judgement without mercy who hath shewed no mercy but he that shall shew mercy shall not only have a judgement full of mercy yea and which shall upon the matter be made of mercy be all mercy but shall in the mean time before the day of judgement comes be able to rejoyce or glory over it and enjoy himself in a blessed security that he shall not be hurt by it The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} here translated mercy is of somwhat a more comprehensive signification and signifieth not only that Christian disposition or affection in men with the fruits or effects of it which we commonly call mercy but several other dispositions also of affinity with this as clemency gentleness love readiness to forgive and forget injuries and the like as these or some of these somtimes likewise include mercy properly so called in their signification And not long since from Rom. 9. 18. we observed that words of a cognate signification are in the Scriptures frequently used promiscuously one for another In the place before us the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may well be conceived by the opposition between the former and latter part of the verse already hinted to import some such Christian affection with the fruits of if as that which in Greek is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which properly signifies usefulness and is frequently translated goodness as Rom. 2. 4. Rom. 11. 22. 2 Cor. 6. 6 c. a worthy principle found in all good men and women enclining them upon all occasions according to that power and means which are in their hand to relieve help and comfort those who stand in need of help from them in one kind or other When I mention this or any other holy disposition of like nature with it I still insert these or the like words with the fruits thereof partly because it is the familiar dialect of the Scripture under words properly signifying some inward affection or disposition only to comprehend together with the affection the actings or effects proper to it as the word Faith frequently importeth together with the inward Grace or principle of Faith in the heart the proper fruits of it also which we commonly call good works or an holy conversation Instances of this kind of Scripture-language besides that mentioned there are without number but we hasten partly also because that which is here ascribed to this heavenly disposition of mercy as viz. that it rejoyceth against judgement of which presently enforceth us so to interpret and understand it viz. as signifying with the inward affection of mercy the outward fruits or works of mercy according to that true and necessary rule in Logick Subject a talia sunt qualia à praedicatis suis esse permittuntur i. Subjects in propositions must be so understood as their predicates or that which is said of them in the said proposition will permit and bear Now we shall God assisting and the time not preventing in the process of our Discourse shew that it is not meerly and barely the inward affection of mercy that is able to raise this glorious effect of rejoycing against judgement but the affection seconded aided and strengthned by her worthy actings and practical exertions of her self according to what our Apostle teacheth us in the very next verse with several verses following concerning Faith Can Faith saith he save a man meaning that it is contrary to all principles as well of Reason as Religion to imagine that an empty and bare Faith not attended with such works which are comly or meet for Faith to bear at least having time and opportunity to bring forth in this kind should ever advance or lift up the creature to such an estate of blessedness and glory as salvation importeth For to this purpose he explaineth himself vers. 17. Even so Faith if it hath not works is dead {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of it self is dead i. useless and unprofitable as dead things are to those who have it especially in respect of such great and high productions or attainments as Salvation In such a sense as this mercy also {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and without works may be said to be dead and consequently no ways able to yeild such rich and pleasant fruit as rejoycing against judgement So then mercy rejoyceth against judgement i. Mercy with her children the tree of mercy well laden with fruit growing on it thus rejoyceth Only this is further to be considered that when the Apostle attributes by way of honour and priviledge unto mercy this rejoycing against judgement he is not to be understood to speak of mercy simply or of mercy in any faint or inferior degree though seconded with works proportionable or of such a kind of mercy which is over-shadowed and as it were superintended or over-awed by covetousness nor of a pinching or penurious kind of mercy which is somtimes found in worldly covetous yea and oppressing men as the Pharisees in our Saviours days were wont to give almes as it were of course and yet were covetous and ravening wolves and some men will give a little to stop the mouths of their consciences hoping hereby to keep possession of all the rest with the more peace but of mercy in some degree of her exaltation of mercy which hath her great enemies covetousness and hard-heartedness penuriousness and narrow-heartedness c. under her

and fashion you into the same image of Christian worth and desireableness with him The best way to make your selves as little losers as may be by his death is to live by the pattern of his life and to preserve the memory of all that was exemplary in him not so much for story or discourse as for a spur to a conscientious imitation Your day is coming as his is lately past yet a little while and you will all overtake him in the dust If in the mean time your hearts through the Grace of God will serve you so to live as that you may be counted worthy to stand at the same hand of Jesus Christ with him in the great day you and he shall never part company more The God of all Grace shall mightily incline your hearts to desire part and fellowship with him in this blessedness or else deny which I confidently hope he will not the fervent Prayer of From my Study in Swan Alley Colemanstreet May 15. 1655. Your Friend in Christ cordial and faithful to serve you JOHN GOODVVIN To the Reader GOod Reader I was bound with a threefold cord of ingagement to publish the Sermon in thy hand First the memory of my dear friend deceased at whose Funerals it was preached pleaded the law of friendship and by the Award hereof demanded either this or somewhat more monumentous if any such thing had been within my reach at my hand Secondly the solicitations of some of his relations and friends in the name of many more for the publication of it were too considerable to be neglected especially by me yea or by a person of greater breadth in the world then I. Lastly the misunderstanding as I hear of some things by some persons present at the delivery requires a more steady representation of what was spoken to make their crooked things streight The vulgar vote and report of the outward estate of my worthy friend now in an incapacity himself to rectifie mens apprehensions in any thing relating to him hath been somewhat injurious unto the preciousnesse of his memory and this even amongst those who know ground enough wherefore to honour him and onely suppose a ground wherefore they should honour him lesse The common estimate and discourse of his estate surmounting a third part and not a little more the reality and truth of it can seth the proportion of his bequests to appear lesse and so lesse honourable and lovely in the eyes of some the the truth of all things known and considered reason representeth them A twelfth or there abouts sequestred by will out of an estate where there is a wife and several children to be considered is no proportion of disparagement either to the wisdom or piety or bounty of any man especially where a life full of works of mercy hath gone before When those that are rich in this world are charged by God to be rich in good works a the charge questionlesse respecteth rather the time of the lives then of the deaths of such men And when as God himself hath contented himself with prescriptions in general as that rich men do good be ready to distribute willing to communicate be rich in good works c. b for men to undertake to prescribe particulars is a kind of pretending to be wise above that which is written However I wish rather then expect that they who complain that Grantham steeple stands awry would set up a streighter by it and fear that when themselves shall come to the triall they will justifie the truth of the Greek Proverb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. that it is easier to carp then to copy or imitate But whilest others censure certain I am the poor lament and mourn over the loss of their good Benefactor and are like to have cause of greater lamentation for the future unlesse God shall vouch safe to stir up unto them some other one or more like unto him anointed with the like spirit of mercy in his stead Concerning the Sermon-mistakes of some for I do not hear of more then a very few that found what or how to mistake it seems they were jealous that some things delivered trench'd very neare if not too neare upon the Popish Doctrine of justification by works But certain I am that I speak nothing from first to last of works in reference to justification nor did either the subject I had in hand nor the method of my discourse lead me to treat little or much of justification especially not of that justification which consists in remission of sins I am not more clear nor better resolved in my judgement touching the truth of any one Article o● Doctrine of Christian Religion then that all the good works in the world were they or could they be perform'd by any one man that hath sinned in the least would not be able to procure the pardon or forgiveness of his sins Pardon of sin cannot be obtained by doing of good but by suffering evil and this by a person who is sinlesse according to the typical representation under the Law of which the Apostle speaks Heb. 9. 22. And almost all things are by the Law purged with blood {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and without shedding of blood there is no remission That justification which consists in the divine approbation of men as well done good and faithful Servant Mat. 25. 21. 23. and so Then shall every man have praise of God 1 Cor. 4 5. of which kind of justification that is to be understood not the hearers of the Law are just before God but the doers of the Law shall be JUSTIFIED Rom. 2. 13. So again Then shall the King say unto them on his right hand come ye blessed of my Father inherit c. Mat. 25. 34. c. this kind of justification I say without which no man shall be saved more then without the other is to bee obtained by good works yet not properly nor so much by the merit of these works as by vertue of the Law of God's most gracious and bountifull acceptation And yet to say or think on the other hand that there is nothing at all in these works or nothing more then in others which are contrary to them to commend any man unto God for his approbation or acceptance is to reflect disparagement upon his wisdom and right●●●●●● esse in the establishment of that Law by which they come to be approved and accepted upon such terms Some words possibly might fall from me in my Sermon relating to this justification I mean to the notion matter or substance of it for as for the term or word it self I purposely declined it to prevent mistakes in those that might be weak not having then either time or occasion to open or handle the difference between the two justifications But I have had experience before now of that strein of weaknesse in many professors which makes them unable to