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 oâ— 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 rightâ—â—â—â—â—â— 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
distinguish between things necessary to justification and to salvation and again between the two kinds of justification now specified By reason of this weakness some have taken deep impressions of discontent and offence at those Ministers of the Gospel who were men of the greatest faithfulnesse to their souls onely because they were zealous and importunale in exhorting perswading provoking pressing urging them to good works in order to the saving of their souls which notwithstanding is the Apostles expresse Doctrine 1 Tim. 6. 17 18 19. and the Holy Ghosts in I know not how many places more I have added altered or inserted very little in so much of the Sermon insuing as I had time to deliver when it was preached Onely I give a brief touch of one thing forgotten about the explication of the Doctrine and increase the number of the reasons by one or two Otherwise that which is here added is little but some inlargements of my self in the application which being imprisoned in an hour glasse I had no liberty then to deliver God who sometimes hangeth great weights upon small wiers give thee much out of this little and cause the Treasury of thy Grace and knowledge to rejoice by the casting in of this mite in to it In the prayer there is the heart of From my Study in Swan-Alley Coleman-street London May 18. 1655. Thy Friend and Brother zealous to serve thee in Christ JOHN GOODWIN ERRATA PAge 4. line 20. read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p. 13 l. 9. r. occasions l. 27. dele arc p. 17. l. 18. 19. r. grounds reasons p. 21. l. 15. d. the l. 20. r. whit as p. 22. l. 2. r. children p. 26. l. 14. r. sympathy p 32. l. 27. r. their l. 29. seeth his should be transferred hither from the line following p. 41. l. 22. r. heaps p. 42. l. 30. r. her p. 45. l. 5. r. irresistible p. 48. l. 7. r. men JAMES 2. 13. And Mercy rejoyceth against Judgement THe Dead as David's meditation long since awarded the case praise not the Lord meaning by any thing they now do in the state and condition of death only by those things which they did whilest they were yet living if they were proper for such a service they may though now dead be said to praise him as the holy Ghost said concerning Abel some thousands of yeers after his death that by the Sacrifice which he offered by Faith unto God whilest he was living being dead he yet speaketha And if the dead praise not God neither shall I praise them but leave this to their works by which they praise him if they praise him at all If what they did whilst they were living was judged by them sufficient to praise God we cannot well but judge the same sufficient to praise them also whether it was much they did upon that account or whether little For if they did much for the praise of God whilest they lived such a proportion of goodness will lift up their praises also on high being dead If they did little great praises would be uncomly for them and could not be answered for before God by those that shall adorn their Names with them It is well known to a great part of you who now hear me that for several years past I have put from me the custome of Funeral Elogies and Commendations bequeathing this service unto the works of the deceased which have a Commission from God to perform it b if there be cause whereas I have none that I know of especially not to do it in consort with the work now in hand But I have declined the practise partly because of the offensiveness of it unto many who are weak partly because of the offensive practise and mis-use of it by some who seem otherwise strong I confess that as it was the saying of one long since If a dishonest practise be in any case tolerable it is for the purchase and procurement of a Kingdom in all other cases justice and right must take place c so if a Minister or Messenger of God could be venially tempted to dispense with so good a resolution as that which he hath taken up against blowing a Trumpet in the Pulpit before the dead my standing at present is upon the ground of such an opportunity being called to preach at the interment of a man of a most exemplary and signal worth in every kind and whose life can hardly be remembred by those who have any steady knowledge of it without falling into an agony of sorrow and heaviness for his death And as it was the saying of the Poet in respect of the enormous vices of the times and place wherein he lived that it was an hard matter Satyram non scribere not to write Satyrically so may I well say on the other hand in respect of many things so highly commendable and Christian in him upon the occasion of whose death I am now speaking unto you Difficile est laudes non dicere a man must resist a temptation to refrain from praising him However partly for my resolutions sake which is not far from a vow but more especially for your sakes whom it much more concerns to be made praise-worthy your selves then to hear another praised before you I shall leave the Deceased to the good report of all men which he purchased at an high rate of well-doing when time was and of the Truth it self the Word of God which giveth large testimony unto him and unto all like to him and shall in the Name of God and of the Lord Jesus Christ by the Opening and Applying of the words read unto you make an attempt upon you to make you if it may be like unto him in that which was his glory whilest he lived and his rejoycing at his death I mean his Goodness and Mercy Mercy enlarged his heart to rejoyce against judgement and oh How happy shall you be if you will be perswaded to cast in your lot with him and suffer God to put into your heart by his Word and Spirit which are now about to put you upon the Trial to take part and fellowship with him in that his rejoycing Let us then with as much brevity as your interest in the opportunity before you will to the best of my understanding permit endeavour 1. to open the mind of God unto you in the words read and then 2. to shew you how this treasure of the mind of God may and ought to be improved by you to your spiritual yea and temporal advantage also so leaving your consciences and the good Word of God together to agree upon the things both of your present and eternal comfort and peace And Mercy saith the Apostle if rightly englished rejoyceth against Judgement In the former part of the verse he had said For he shall have Judgement without Mercy i. shall be very severely handled by God in the Great day the sentence that
former verse as also from the clause immediately following In this love he saith there is no fear i. e. with this love or where this love is there is no fear viz. of condemnation or rejection by God The reason follows by way of Antithesis but perfect love i. e. because love when grown to any good degree of perfection casteth out such fear out of the same heart with it And the reason saith he why love carrieth this opposition in it unto fear as viz. to eject and cast it out of the soul is because fear hath punishment or torment implying that the nature of love goodness and mercy is so rich sweet and God-like that it will endure nothing that is afflicting or tormenting neither in others as far as it is able to relieve them but especially not in its own subject in the same person where it self resideth This for proof of the Doctrine from the Scriptures Proceed we to the further demonstration of it by principles and grounds in Reason First a spirit of mercy acting regularly and bringing forth fruit in due season must needs breed that good blood in the soul which the Doctrine speaks of bless men with a glorious security at least with a rich capacity of being secured against judgement and fear of condemnation because it renders them like unto God and this clearly to their own sense and in their own understandings in such things or respects upon which they are declared and owned by him in the Scriptures as his children But I say unto you saith our Saviour to his Disciples Love your enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you that you may be the children of your Father which is in Heaven For he maketh his Sun to rise on the evil and the good and sendeth rain on the just and unjust a It is the manner of the Scripture to call persons the children of those whom they resemble in their Genius or ways Thus they who resemble Abraham in his Faith are termed Abrahams children and so Abrahams Seed Luke 19. 9. Joh. 8. 39. Rom. 9. 8. Gal. 3. 7. c. And those who resemble the Divel in his wicked disposition and practises are termed his children Ioh. 8. 44. Act. 13. 10. 1 Ioh. 3. 10. See more of this notion Ezek. 16. 3. Isai. 57. 3. But those who resemble God in his goodness and mercy unto men are not termed his children upon the bare account of such an imitation but rather because they are partakers of the Divine Nature as Peter speaketh and have been spiritually begotten of him Beloved saith John Let us love one another for love is of God and every one that loveth is BORN OF GOD and knoweth God b And whereas men are said to be the Children of God by Faith in Christ Jesus c the faith by which they become his children is onely such a Faith which hath the works we speak of works of goodness and mercy always in the womb and heart of it and upon occasion in the hand of it according to the Apostles own explication of himself in such sayings as this For in Christ Jesus i. e. under the Gospel or under the profession of Christ come in the flesh neither circumcision availeth any thing viz. towards justification or salvation nor uncircumcision but faith which worketh or rather which is operative or working i. e which effectually disposeth and inclineth thethe person in whom it resideth to work by love a clearly implying that such a Faith which is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} very operative for such is the import of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by love or through love both unto God and men availeth every whitis little either to justification or salvation as circumcision or uncircumcision themselves But this by the way Now then if works of goodness and mercy declare and avouch men and women and this in their own consciences to be not only followers of God in his ways of greatest delight but his children also partakers of his nature they cannot lightly be in bondage under any servile jealousies or fears of being condemned or destroyed by him Men that are evil as our Saviour remindeth us yeâ—know by the instinct and teachings of nature to give good things unto their children c. so far are they from destroying them How then can it enter into the heart or any man that God who is full of love and all goodness yea goodness it self and so acknowledged by all men should abandon his chitdren who are are really and truly though spiritually descended from him and who avouch their Heavenly parentage in the sight of the world by doing the works of their great Father that he I say should abandon such children as these unto perdition unto the vengeance of eternal fire A second reason of the Doctrine is when a mans heart is enlarged in mercy kindness and love to those that stand in need so that doing of good unto such is a thing connatural and pleasing to him comporting with his Genius and disposition he is in an advantagious posture hereby to take impressions of a belief that like gracious and merciful dispositions are to be found in others also according to that of the Apostle charity or love beleeveth all things hopeth all things a i. e. effectually inclineth or disposeth the persons qualified with it to beleeve and hope the best concerning others upon any competent and tolerable grounds for either and where reasons are not pregnant or convincing of the contrary Especially a man by means of such a frame and temper of his own heart and spirit as that we speak of is richly prepared to entertain the report of the kindness and mercy of the goodness and love of God in the Gospel For he that is conscious to himself that he himself is graciously and mercifully inclined can freely pardon those that have injured or offended him can freely minister unto the necessities of those that stand in need must of necessity beleeve that God is above him in all these excellencies more gracious more merciful c. which we know is the tenor and substance of the Gospel or else make himself if not superior yet equal unto God in those things which are his greatest glory in the eyes of his creature Now this the conscience of every man and woman naturally trembles and abhors to do Therefore he that is large-hearted and open handed in mercy kindness and goodness unto men hath space and roomth as it were within him to receive and give entertainment unto that great Salvation which the Gospel brings and offers unto the world together with all the Heavenly retinue of the grace love goodness mercy and bounty of God which accompany it all which being received into the soul by Faith joyn hand in hand to secure him against