BALM in GILEAD: Or, a SPUR to REPENTANCE. As it was lately delivered in a SERMON.  
By James Strong M. A. and Minister of the Gospel.  
Si remorsum conscientiâ propter peccatum sentio, serpentem illum eneum, Christum in cruse aspicio; ibi peccatum aliud invenio, contra meum peccatum, quod me accusat & devorat. Peccatum vero aliud, scillicet in carne Christi qui tollit peccatum mundi omnipotens est, damnat & devorat peccatum meum.  Luth. Tom. 4. fol. 54. a. Idem. 
Omnia alia peccata que agnoscimus & non defendimus condonantur, peccatum autem quod defenditur est irremissibile.  Luth. Tom. 4. fol. 294. b. 
All sin and blasphemy shall be forgiven unto men, etc.  Mat. 12. 31. 
LONDON, Printed by A. Maxwell for Edward Brewster, at the sign of the Crane in St. Paul's Churchyard. 1676.   

Dom. Edvardo Ceely seniori Armigero, Religionis & petatis fautori Eximio, in testimonium summe suae observantiae, Chartas has summissime dicat & dedicat.  
I. S.   

To the experienced Christian unto whose hands the ensuing Discourse shall come; especially the Hearers and Favourers of it in and about Taunton, to whom it was preached; Grace, Mercy and Peace, etc.  
THere's none that is but initiated in Christianity, but will readily confess sin to be his deadly enemy; and is convinced, that if ever he fall, it will be under this enemy's hand. Were we but safe from this enemy, how easy were it to bid a defiance to the rest; Death, Hell, and the Grave? What Requiems should we sing to our Souls! what heavenly Jubilees should we keep in our hearts! But Oh! the conscience of guilt damps all our joys, and makes our hearts, like Nabals, die within us, while we are alive. Now it hath ever been deemed good policy to know what the strength of an enemy is: And though it be true, that there's no sin so small, but of itself its damnable; yet 
Peccasse non damnat, sed non paenitere, Luth. Tom. 4. fol. 294. b.  withal there's none so great, but by repentance is pardonable.  
And this is the subject of this following Discourse. 'Tis a remarkable passage that Luther hath in a discourse of this nature: He reports of one Martinus, when the Devil reproached him of his facility in absolving men of their sins, even such as were most wicked; yea, said he, and I would absolve thee to, couldst thou but say, I do repent me of my sin. Oh that Repentance, which is that only door of hope that is opened to Sinners in the death of Christ, we should either shut it ourselves, or suffer Satan to shut it against us! And yet what a root of Novatiasme doth there naturally grow in the hearts of the Sons of Adam! How apt are we to have hard thoughts of God, and heavy thoughts of ourselves? especially if Conscience charge upon us the guilt of any scarlet sin, we presently conclude our case desperate, and our wound past remedy. Reader, art thou such a sinner? thou wilt find thyself deeply concerned in this short Discourse. Take heed thou faint not under thy fears, lest thy last error be worse than the first. Read and Consider: Here's good news for great Sinners. Learn this great duty of Repentance, and thou mayest cut off Goliah's head with his own sword, and foil Satan even in his own wiles, by making that sin an argument to repent, which thy Adversary designed of purpose for thy ruin. Here's a Mystery worth the studying, (i.e.) the reality of the Christians Charter, that all things (even sin itself) shall work together for good to them that love God.  
Many have blessed God for their crosses; and one I have read, who had a reach higher: 'Tis an high expression of Holy Mr. Rutherford. Though I do not properly bless God for my sins; yet foe far I do, as they are an occasion of magnifying God's mercy in their pardon. Sure 'tis a double torment to Satan, when he is outshot in his own bow, worsted at his own Weapon; and God turns his wiles (like Achitophel's) into foolishness. What ever thou be that art a great sinner, know thou art such a one whom God hath designed to be an occasion of discovering the unsearchable riches of his mercy. Now perhaps thou magnifiest thy own sin; make it thy work at last, to magnify the mercy of God, and thou art safe. Come, do not any longer dispute against thy right to that pardon that is sealed and sent to thee in the blood of Jesus. Be no longer faithless, but believe. As incrudelity strengthens Satan's arm, so it doth in some sense weaken Gods; and gives him cause to complain of us as of Nazareth, he can do no great things for us, because of our unbelief. What ever be thy disease, try that Sovereign remedy, Isa. 55. 3, and thou eanst not miscarry. And now, that God who alone can persuade Japhet, etc. persuade every Soul into whose hand this discourse shall come, when they know their Masters will, to do it; which is, and shall be the prayer of him who hath no higher Ambition than in his place to be an instrument to serve the Lord Jesus and his people.  
I. S.   
Psal. the 25. v. 11. For thy name's sake, O Lord, pardon my iniquity; for it is great. 
'tWas Man's happiness by nature, that in his first creation he was made without sin; but in his new creation, his happiness consisteth in the forgiveness of sin: Let the Psalmist witness himself, Psal. 32. 1, Blessed is the man whose wickedness is forgiven, etc. For this blessedness the Psalmist begs and prays as heartily as ever a poor Beggar did for an Alms, again and again in this Psalm. Outward dangers, with inward and spiritual distresses, like a complicated disease, had now enwrapped poor David on every side. Look on him without, his enemies pursue him; within, there the sense of his sins oppresseth him; especially the sins of his Youth, v. 5, Remember not the sins of my youth, etc. Well, against both these evils he useth one common remedy (viz.) Prayer; but we find him bending the strength of his Soul against the latter of these evils (viz.) The evil of sin, which is the sting that invenoms all other evils. No less than three several times is he at it in this Psalm.  
1. Ver. 7. Remember not the sins of my youth, nor my rebellions: but according to thy kindness remember thou me, even for thy goodness sake, O Lord. The wanton wickedness of his youth, is now remembered with new remorse; and good reason, for the sins of youth are ofttimes punished in old Age, Job 13. 26, Thou writest bitter things against me, and makest me possess the iniquities of my youth.  
2. After a while he had by Prayer and Meditation strengthened his Faith in God, he falls to prayer again in this 11. v. See then, that conscience of sin doth not do all its work at one storm; no, the guilty sinner must look for more assaults than one, and in every new assault, prayer must be a new refuge; for thy name's sake, O Lord pardon my iniquity, etc.  
3. And yet he hath not done, but puts off the temptation a third time with the same expedient, v. 18, Look upon my affliction and my pain, and forgive all my sins. And thus you see how this tried Saint answers every new challenge from sin, Satan, and his own accusing Conscience, with prayer. Prayer is the last piece of spiritual Armour which that great Apostle prescribes the combating Christian, Ephes. 6. 18, Praying always, etc. And one gives this reason, because 'tis not only a part of the Armour, but it enables us to use all the rest; and is not only a charm against that crooked Serpent to inchant him, but a whip to torment him, and put him to another Hell. By this we fetch Christ into the battle, obtain fresh supplies of the spirit, Phil. 1. 19 and in the issue, it makes us more than Conquerors.  
Well, 'tis the Psalmisi's second conflict that lies before us as the intended Subject of our discourse.  
For thy name's sake, O Lord, pardon my iniquity, for it is great. In the words we have a Petition for pardon: And this contains two parts; 1. We have a Petition preferred, and here again we have several things considerable.  

1. The Person Petitioning, [David].  
2. The Person Petitioned, [The Lord]  
3. The Petition itself, or the thing for which he Petitions, [Pardon]   
The second General contains a twofold argument, by which he urgeth God to pardon him.  

1. The first is taken from the end or final cause of this pardon, 'tis that which will tend to the glory of God's name (Therefore) for thy name's sake pardon my iniquity, etc.  
2. The second argument whereby he urgeth God to pardon, is taken from the nature of his sin (and that is a strange one) for it is great.   
I shall give you the sum of the whole verse in these Conclusions, most of which I shall but little more than name, having designed the last clause of the verse for the Subject of my discourse.  
Doct. 1. That God alone ought to be the object of our Prayers. The Lord Jesus Christ when he taught his Disciples how to pray, taught them also to whom to pray, in the first words of that pattern of Prayer, (Our Father) Mat. 6. and indeed, that Spirit of Adoption which God bestows on all those who are regenerate, doth by virtue of their new nature, direct all his children to himself, and make them cry, Abba Father, Rom. 8. 15.  
Reas. 1. God commands it, Call upon me in the day of trouble, Psal 50. 15. As prayer is a duty in the Creature, so 'tis the Dignity or Glory of the Creator; one of the highest Services that we owe him; him, and him only must we serve, Mat. 4. 10.  
2. God accepts it; the Sons of Jacob shall not seek him in vain. 'Tis a title wherein the great God glories; he calls himself a God that heareth prayers, and therefore to him all flesh must come, Psal. 65. 2.  
3. Every sin is a wrong done to God; though the trespass may be against man, yet the transgression is against him. Though David had murdered Uriah, and defiled his wife, yet he cries out, Against thee only have I sinned, etc. Psal. 51. 4. Every sin is a violation of his Law, who is the only Lawgiver, Jam. 4. 12. Though then David knew he was not innocent either to Bathsheba or Uriah, yet the sin was mainly against God, in that he had hereby given his enemy's occasion to blaspheme him, 2 Sam. 12. 14.  
4. 'Tis God's property to pardon sin, and therefore to him alone we are to pray, Isa. 43. 25, I even I am he that putteth away thine iniquities for my own sake, and will not remember thy sins. This God challenges as his peculiar right, Dan. 9 9 Compassion and forgiveness is in the Lord our God, albeit we have rebelled against him: To thee, O Lord, belongeth mercy, etc. Psal. 62. 11.  
Use. Oh then let us all set up this trade of prayer, and say as Peter, To whom else should we go, but only unto God? But remember, that we pray to God in Christ; for there's no coming to the Father but by the Son, Joh. 14. 6. and for our encouragement, we are assured, whatever we ask of God in his name, he will deny us nothing. 'Tis but to open our mouths wide, and God will fill them, Ps. 81. 10. 'Tis storied of Reverend Doctor Preston, that being on a time in company with some godly men, one of them asked what was the best trade? Whereunto he answered, Beggars was both the hardest and the richest trade. He meant Prayer the hardest to be well managed, and yet the richest, when 'tis well followed. Oh what rich returns doth this duty bring home, like a merchant's Ship coming from a far Country! It may pass for a maxim in Religion, He that can pray, can never be poor. Note we next,  
Doct. 2. That 'tis the nature of saving Faith in spiritual distresses, to take hold of every advantage that God gives us. And this we have from the title which the Psalmist gives to God, he prays to the Lord (Jehovah) Now we must know, that God's titles are no empty ornaments. In Exod. 6. 3, when God renewed his promise of delivering the Israelites, he says thus to Moses: I appeared to Abraham, Isaac and Jacob, by the name of El Shaddai, God Almighty; but by my name Jehovah, I was not known to them. An instance we have in Gen. 17. 1, When God appeared to Abraham, he says thus: I am El Shaddai, God-All-sufficient, or God Almighty. By this title God was pleased especially to make known his Power; but by the other his Mercy: by the one God made himself known as Creator; by the other as a Redeemer: by the one he appeared in himself; by the other in his Son, God was in Christ, 2 Cor. 5. 19 Quantum illis sufficiebat 
Vide Cameror, de Ecclesia, p. 232.  tantum indulsit, non indulsit quod orat summum. God gave them enough, but not the main. In short; that name whereby God made known himself to the Patriarches, did discover a part of his nature; but his name Jehovah implies all his infinite Perfections: as,  

1. It implies Gods being in himself, before the World was,  
2. His giving being to his creatures.  
3. His faithfulness in performing his promises, by full and answerable effects; and above all, the promise of the Messiah.   
Well, God hath given David a fair advantage to take hold of him, which advantage lies in his very name (Jehovah): and David by faith fastens on this lock, The name of the Lord is a strong Tower; to this the righteous fly, and are saved. Prov. 18. 10. And again, In the Lord Jehovah is everlasting strength, and therefore he trusts in him for ever, Isa. 26. 4.  
Use. 1. It blames such Christians, who under spiritual distress, slight the Consolations which God offers them, and the means whereby they are conveyed: Oh how ingenious are distressed Consciences to wrangle with God, by framing objections against their own comforts; when we ought rather to wrestle with him, to put the promises in suit! And this is the case sometimes even of good men, even that very David himself, that now was ready to catch at any thing that might ease his burdened Soul; yet at another time acknowledged that his soul refused comfort, Psal 77. 2. O 'tis sad when the comforter comes and knocks at our door, and we refuse to open; but oftentimes send him away grieved, when he would make us glad! This is to fly from our own mercy, while with Rachel we refuse to be comforted. But this is but the distemper of believers.  
Use. 2. Next then, here's an argument of comfort to thousands of God's dear Servants, who yet walk in darkness and see no light. Lo, this small crevise lets in light enough to make thee see thy own grace, if thou find thy heart ready to seize on the promise, to embrace Christ Jesus, to catch hold of any offer of mercy that is made in the Gospel. If thou art as glad of one suitable promise, as he that findeth great spoils, be sure flesh and blood never revealed this to thee. As we know there's life, where there's motion; even so by the activity and motion of the believing-Soul toward God and Christ, we may discover a work of grace, and conclude that God is in us of a truth.  
Use. 3. Learn we next our duty: he's a believer indeed whose Faith proves itself by its Operation: Faith lives upon God, and inclines always toward him, as the Loadstone toward the North-pole. O let us be always flocking to Christ, even as Eagles to the Carcase: shall there be such Wells of Salvation opened, and we not draw water of life from them? Shall God throw down such lines of love from Heaven, to draw poor sinking Souls out of the Sea of sin and misery, and we refuse to catch hold of them? Or that golden Sceptre of peace be held out, and none come and touch it? Ah how often doth God invite us to take hold of his Arm, Isa. 27. 5, and to take hold of his Covenant, Isa. 56. 4. O let us clasp him, with Simeon, in the Arms of our Faith; and resolve, as Jacob, not to let him go until he bless us.  
If God had left us no other advantages, yet remember his Name, his name is Jehovah; Isa. 42. 8, I am the Lord Jehovah; that is my name; and my glory will I not give unto another. Even by this name of Gods, he stands bound to make good all his gracious promises to his people; O le's take hold of God's Arm, and of his strength: prayer is nothing but a spiritual wrestling with God; and we should know, though God seem to put us off, yet he is willing to yield to us. God's name is but his nature; let us plead it to the utmost; tell him that he is the Lord, strong, merciful, and gracious, pardoning iniquities, etc. Exod. 34. 6.  
Doct. 3. That the pardoning of sin tends exceedingly to the Glory of God's name. In this the Mercy and Goodness of God shine forth to the utmost; and he convinceth the world, that he doth not delight in the Ruin, Death, and Slaughters of his people, but rather in their prosperity. If any question this truth, I would refer him to that pregnant Scripture, Exod. 33. 18, 19 When Moses that eminent Servant of the Lord, made that Prayer to him, That he would show him his Glory: He received a grant of his Prayer in these words: I will make my goodness to pass before thee: but what's that? Why my name shall be told thee, by which I glory to be known; and then in the next Chapter, when the Divine glory passed by, this Proclamation was made, v. 5, 6, The Lord, the Lord, strong, merciful, and gracious, long-suffering, and abundant in goodness and truth. And 'tis added, v. 7, Reserving mercy for thousands, forgiving iniquity, transgression, and sin. These are the things wherein God delighteth, Jer. 9 24. These we may call the backparts of God, so much of him as may be known to his creatures; and thus to know him, is life eternal.  
Reas. 1. 'Tis an argument of infinite goodness; we have heard God makes his goodness now the matter of his Glory. 'Twas the Honour of Caesar that he never forgot any thing but injuries: 'tis infinitely more for the Honour of God, that he forgiveth, and forgetteth nothing but the sins of his people.  
Reas. 2. As God by pardoning sin, glorifies himself; so he procures Glory from his pardoned people. 'Tis the proper effect of mercy to bring in a return of Glory: read Isa. the 55 and 7. v. When the Lord promiseth pardon of sin to the penitent, Let the wicked forsake his way, and the unrighteous his own imaginations; and return unto the Lord, and he will have mercy upon him; and to our God, for he is ready to forgive; and then 'tis added, v. 13, This shall be to the Lord for a name. This name, God's people do most joyfully give him, in Micha, 7. 18, Who is a God like unto thee? etc.  
Reas. 3. That's the last reason. This act of mercy (viz.) Pardoning sin, exalts God above all Idols in the world; that must needs be a glorious Act which none in the world can do but God.  
Tu multuantur quidem Gentes circa Divos suos, & nova quotidie sacra faciunt, nunquam tamen conscientiae terroribus liberantur. Thus Gualther excellently on that last cited Sripture. The heathens make much ado about their Idol-gods, and offer new sacrifices to them daily; but alas! all those bloody offerings never bring the least ease to their guilty Consciences. This is God's Perogative-Royal, he is a Sin-forgiving God; and in this there is none like him: Their Rock is not as our Rock, themselves being Judges.  
Use 1. Hence, first, we see how unlike they are to God, who instead of pardoning the wrongs done them by others, do mind and meditate nothing but revenge; and although vengeance be one of God's Prerogatives, yet hereby dare they usurp upon God, and do wrong to him, that they may revenge their own dreadful case, when men live as if the Scripture were no better than waste Paper: Let me ask the Lamech's of the world, whether they never read Mat. 5. 44, 45, Love your enemies, bless them that curse you, etc. that ye may be the children of your Father which is in Heaven? Oh remember, that as 'tis the glory of God, so 'tis the glory of a man too, to pass by a transgression, Prov. 19 11. Aelian reports of Augustus, that he did but laugh at the satire and Buffoonries which they had published against him. And Socrates, when followed home to his House by one that railed at him all day, offered the railer a Lantern to light him home, that he might not stumble in the dark. O that Christians should be sent to School to Heathens! we shall never prove ourselves Children of God, unless we resemble our Father; God, to make known his Power and Patience, endureth with much long-fuffering, the vessels of wrath fitted for destruction, Rom. 9 22. What relation have they then to God, that must have an eye for an eye, and a tooth for a tooth?  
Use 2. Here than we should even lose ourselves, while we admire the bottomless depths of Gods unspeakable mercies; When infinite Majesty is wronged by his own creatures, and hath another way to right himself on vile dust and ashes, (viz.) by pursuing and punishing us according to Rules of Justice; yet he chooseth rather to glorify his Mercy in pardoning the sins of his people, than his Justice in destroying their Souls. Let us willingly give God the glory of his own title, who chooseth to be called the father of mercies, 2 Cor 1. 3.  
Use. 3. And to this purpose, let us in the next place comply with God, and give God the glory of that sweet attribute wherein he so delighteth. What do we mean, that by nature are but masses of sin and of corruption, that we do not sue out that pardon which God is so ready to give us? 'Tis true, the promise is free, yet God expects we should be his remembrancers, Isa. 43. 26, and will be enquired after by the house of Israel, Ezek. 36. 37, for all those good things which he hath promised in his Covenant of Grace: 'Tis but to open the wound, and he will pour in the oil of grace. Oh who would live in debt, and be subject every hour to an arrest by that dreadful Sergeant Death, when we have so merciful a Creditor, who upon our request is ready to forgive us all! Note next, that,  
Doct. 4. Confession of sin is a necessary condition to the remission of sin. The Psalmist freely confesses his guilt; he acknowledgeth his iniquity with its agravations, and God freely pardons him. And these are the terms on which the promise is still of force to us, 1 Joh. 1. 9, If we confess our sins, God is faithful and just to forgive us, etc.  
Reas. 1. Confession of sin honours the Justice of God. When ever a sensible sinner makes a serious confession of his sins to God, he doth but condemn himself and justify God, though God should for ever destroy him: read Psal. 51. 4, Against thee only have I sinned, and done evil in thy sight; that thou mightest be justified in thy saying, and clear when thou judgest: And thus the unrighteousness of man doth but commend the righteousness of God, Rom. 3. 4, 5. The humble penitent doth freely acquit and justify God in whatsoever he threatens or inflicts.  
Reas. 2. Confession magnifies the Mercy of God. Why doth the Apostle so studiously set forth the sinfulness of all, in Rom. 2. 3, but that thereby he may afterward advance and magnify the mercy of God in the Salvation of many? For sith all have sinned; it must needs follow, that if God left all to perish, he were most just, and if he save any, it's the fruit of his mercy.  
Reas. 3. Again, from ourselves we have these Reasons. 1. Hearty confession exceedingly humbles; 'Tis the hardest matter in the world to get a man to keep an Assize on his own heart; to arraign, charge, accuse, and pass sentence on a man's self: No, though we are severe in judging others; yet in our own case, we are partial: But serious confession makes way for all this; and when once God hath humbled us, he knows what to do with us, Exod. 33. 5, The sick man (we see) is unruly till the Physician tells him plainly he is but a dead man; before, he cannot take this Potion, 'tis not pleasant; nor swallow that pill, it is not toothsome; but when once he sees he must purge or die, than he submits and begs the Physician to bleed him, purge him, any thing, so that he save his life. 'Tis just so between God and Sinners: They complain this remedy is too hard, and that's too bitter: But when once by confession God hath humbled us, when we find by experience that sin is an evil thing and a bitter; then the poor sinner is at a plain point with God; then, do with me Lord as pleaseth thee, only save my Soul. Read Leu. 26. 41, 42, If their uncircumcised heart shall be humbled, and they shall willingly bear the punishment of their iniquity; then I will remember my covenant made with Abraham, etc.  
Reas. 4. 'Tis the way to put the Soul to a holy penance: Whilst by a sinful silence we bite in our own grief, the sinner hath a shift to shun that contrition and confession that becomes a penitent; but when once the poor sinner comes to confession, than every other sin, and every other circumstance of sin, lays on another lash. Thus sin comes to have its true weight, and so presseth the Soul, till at last the sinner cry out, that 'tis a burden too heavy for him to bear.  
Reas. 5. Serious eonfession is one good means to prevent backsliding: as a man sick of a surfeit, the more pains he hath been at in Vomiting up an offensive morsel, the more he is fortified against swallowing that loathsome bit again. No, he is unwilling to buy repentance at so dear a rate.  
Use. 1. Whoever he be then that needs pardon of sin, is hereby advised what course to take: why doth thy trembling heart stand doubting of success? What greater security can we desire to embolden us to seek pardon by confessing sin, than the Faithfulness and Righteousness of God to forgive? O learn we to defy all sinful fears: how grim and hideous soever thy sins look, yet this promise is sure, and stands like Mount Zion, that can never be removed; Though God may suspend the sense of pardon, yet be sure he cannot deny it.  
The Jesuits tell us of a Student in Paris, while he was bitterly making confession of his sins, and writing them in a paper, the paper on a sudden vanished▪ Whether the story be true, I shall not debate; but to our purpose, be sure, as soon as we by confession acknowledge the debt, God crosseth the Book. Yea the Lord is afore▪ hand with us, in Psal. 32. 5, the Psalmist said only, he would confess his sins, and God forgave the iniquity of sin.  
Come we next to the last argument whereby the Psalmist pleads with God for pardon, and that is a strange one, (i. e.) the greatness of his sin, (for it is great).  
Doct. 5. Observe then in the last place,  
That the greatness of sin should be an argument to provoke us to seek pardon by Repentance.  
Now to prevent a mistake, I do not say, that the greatness of sin is properly an argument why we should be pardoned; but I would thus be understood, That the greater is our sin, the more reason we have to repent; And (repentance being supposed) there is somewhat more reason to expect pardon.  
I do not suppose it necessary here to prove a difference between sins. That stoical opinion, that there is a parity or equality among all sins, hath in all ages been justly exploded as an error, out of the Church. He that list may read the Question debated at large in▪ Aquin. prima second. Q. 73. Art. 2.  
Let it satisfy us, That though no sin in itself can possibly be small, that is committed against the great God; yet some sins are more sinful than other; and such was the sin for which the Psalmist here begs pardon, when he calls it a great sin. John 19 11. This only by the by; I shall return to the assertion. Let us weigh the case, and we shall see mercy so magnified in the pardon of sin, that we shall see cause sufficient to magnify the riches of God's grace, and shame ourselves that ever we dared to measure divine compassions by the short line of corrupt reason. Musculus on the words thus debates the matter, Quid hoc facit ad impetrandum remissionem, etc. How should the greatness of sin be an argument to provoke God to pardon? Certainly, with men it would be an argument to hinder pardon, and not to procure it; should I tell a man, Sir, I have done you a very great wrong, and therefore I hope you'll pardon me.  
Yet hear, and wonder; with God 'tis not so: That which reason would make an argument to drive us to despair, faith improves as a ground of hope. We see here an eminent Believer plead for pardon, by an argument taken from the greatness of his sin; which among distressed Consciences is the common reason why men conclude their case desperate.  
Reas. 1. As every sin hath more need of pardon, by how much the greater it is; so God hath the more glory by forgiving it. The deeper is the wound, the more mortal is the sickness, and the more need the Patient hath of Curing; and if the Physician work a cure, the greater is his Honour. God, that great Physician, never gets so much glory as by pardoning great sins. The greatness of our sin doth commend the greatness of Diune Mercy. For where sin abounds, grace much more abounds, Rom. 5. 20, 21, that is, where sin abounds with the sense, sorrow, and detestation of it, there grace much more abounds. As the sins of wicked men by their greatness do commend the Justice of God in punishing them; so the great sins of Believers do commend the Mercy of God in pardoning them. 'Tis storied of Alexander, when he was to attempt any Service that was more difficult and dangerous than ordinary, he was wont to say, This is a work fit for Alexander. 'Tis a great God that we have to do with, and great things become him: His ways are not as ours, nor his thoughts as ours.  
Reas. 2. As in pardoning great sins God advances his glory by a discovery of his Mercy; so also by engaging the pardoned Sinner to returns of duty. 'Tis said of Mary Magdalen, she loved much, because much was forgiven her, Luk. 7. 47. Whose heart is so enlarged, or whose mouth is so widened in blessing God, as he who hath had larger experience than ordinary of Divine Mercy?  
Reas. 3. Another reason may be drawn from our own necessity. For the greater is our sin, the more need we have of Mercy and Pardon. Men do not send to the Physician for every light distemper; but if the disease be sharp, they are the more instant, and cry out, Do something or I die. Even thus the Psalmist comes running to God, as a wounded man that is every moment bleeding himself to death, Heal my soul, for I have sinned against thee, Psal. 41. 4. And elsewhere, Mine iniquities prevail against me, etc. Psal. 65. 3.  
Reas. 4. A fourth argument may be drawn from the Merits of Christ. Were the Death and Sufferings of Christ of force only to deliver us from some lesser sins, this would darken the glory of christ's sufferings; but his blood cleanseth us from all sin, 1 John 1. 7. Nullum proinde est peccatum in sanctis, quod per sanguinem Christi non remittatur, saith Zanchy: There is no sin then in Believers 〈◊〉 is not pardoned in Christ; and thence infers, that a Believer can never possibly commit the sin against the Holy Ghost. Oh what unworthy thoughts have we all by nature of the sufferings of the Son of God, which were the price of our redemption! When the Apostle would show the excellency of this ransom, he searches the hidden treasures of the earth, and throws aside silver and gold, as base drossy stuff, unworthy to be compared with this, in 1 Pet. 1. 18, 19, Ye were not redeemed with corruptible things, as silver and gold, from your vain conversation; but with the precious blood of Christ, etc. To raise our hearts a little to some suitable conceptions of the worth of this sacrifice, I would but a little engage your thoughts in considering these dreadful and stupendious concomitants of the Lord Jesus sufferings. When Christ was expiring, even Nature itself lay gasping. The Sun hid his head in a black mantle, as ashamed to behold those base indignities that were done to the Sun of Righteousness. The earth quaked! The ●●cks were rend! The graves opened! etc. Insomuch that 'tis reported, That that arch Atheist Porphiry cried out, Aut natura dissoluitur aut Deus nature patitur, Either nature itself expireth, or the God of nature suffereth. Well, what low thoughts soever we have of the Death of Christ; yet God will have us know, that the Manhood of Christ only suffered, yet the Person that suffered was God and Man. And then the virtue of Christ's Death is known, when 'tis applied and improved, Phil. 3. 10.  
Reas. 5. A fourth argument may be drawn from the Covenant of Grace. And this is of as large extent as the Death of Christ, in whom the Covenant is made. Read Jer. 33. 8, I will cleanse them from all their iniquity, whereby they have sinned against me: yea I will pardon all their iniquities whereby they have sinned against me, etc. What sins doth God promise to pardon? Some and not all, less and not greater? No such thing, the Covenant makes no difference, Every sin and blasphemy shall be forgiven unto men, Mat. 12. 31. All without exception, gross enormities, as well as lesser infirmities: As the Sun scatters the thickest mist, as well as the least vapour; even so God promises to blot the sins of his people, though they are as thick as a cloud, Isa. 44. 22.  
We read in John 7. 23, That Christ made a man every whit whole on the Sabbath day; Christ did not heal him in part: such are all God cures whenever he takes a poor sinner in hand. There's no disease can stand before him, Omnipotenti medico nullus morbus est insanabilis. No disease is incurable, when we are in the hands of an Omnipotent Physician.  
Use 1. The first use is of Caution: Corruption is apt to abuse the sweetest Mercies. We should take heed that we venture not presumptuouslly to commit great sins, because we hear that the greatness of sin should be an argument to make us seek for pardon; this is to turn the grace of God into wantonness, Judas 4.  
'Tis sad, when the goodness of God should lead us to repent, that corruption should abuse it as an occasion to commit sin. That Scripture may serve as a flaming sword to keep hardened Sinners from this presumption, Deut. 29. 20, If any one hear the words of this curse, shall bless himself in heart, and say, I shall have peace, though I walk according to the stubbornness of my own heart, etc. The Lord will not be merciful unto that man, but the wrath of the Lord and his jealousy shall smoke against him, etc. Such blessed truths should not be used as spurs to provoke us to sin, but as a bridle to curb corruption, and to restrain us from sin.  
Use 2. In the next place it informs us, That they are out of the way that seek to get pardon by lessening and extenuating their sin, loath to speak the one half of their guilt, as Jonathan, I did but take a little honey. This is not the guise of the godly: David acknowledges his sin a great sin, and thence pleads for mercy. In Exod. 32. 31, Moses interceded for the people after they had made the golden Calf; and he makes report of it to God in the fullest aggravation thereof; This people have sinned a great sin, and have made them gods of gold! He doth not only confess that they had sinned, but that they had sinned greatly; and again, they did not only do that that was sinful; but they had sinned a sin, that's more. And above all this, they had sinned a great sin, in making them golden gods. Oh what divine Rhetoric will grace teach a believing Soul, not only in abasing itself for sin, but also in exalting Divine Mercy!  
3. We may learn hence the Admirable Virtue and Efficacy of Faith, that re●●rts the arguments of reason, drawing grounds of hope from those very suppositions which carnal reason would use as arguments to despair. Take one instance for many in the Canaanitish Woman, Mat. 15. 27, when Christ seemed to put her off by calling her dog, yet by Faith she picks an argument of speeding out of her very repulse; truth Lord, yet the dogs eat of the crumbs, etc.  
Use 4. Lift up then your drooping heads, ye doubting and despondent Souls, whose sins have out-grown your hopes; and you are ready to conclude fearful things to yourselves, saying, Verily there is no hope. Could we pry into the bosoms of distressed Christians, 'tis not to be questioned but we should find thousands that are strangers unto peace, from a woeful mistake of Divine mercy. Deal with the one half of the doubting Souls in the world, they'll tell you, that that which discourages them to go to God, is the greatness of their sin. But lo here lies the art of a Christian, to go to God with boldness, and tell him, Lord, the greater are my sins, the greater will thy glory be, when thou hast pardoned them. This art holy David had learned, who for abundance of sin, cries out not for mercy, but for abundance of mercy, Psal. 51. 1. And for your encouragement, let me add but a few Considerations.  
1. Consider, that God in the Salvation of Sinners, had a design to magnify the riches of his mercy, and to work it in such a way, that the creature might have no cause of glorying in himself, Ephes. 2. 7, That he might show in the ages to come, the exceeding riches of his grace, etc. Now know, that God's mercy is not only above all his works, but above ours too: One depth swallows up another; if we sin to our utmost, he saves to his utmost. And where sin abounds, grace much more abounds. And thus God so overrules even sin itself, that he keeps it under the reach of his pardoning mercy.  
2. God doth not pardon sin unwillingly; no, 'tis a very pleasing work to him; though he be slow to vengeance, yet he is ready to mercy, Mic. 7. 18, He retaineth not wrath for ever, because mercy pleaseth him. Whatsoever thou art, Sinner, be sure thou wert never so delighted to commit sin, as God delights to pardon it.  
3. 'Twas Christ's intention in making himself an offering for sin, to save the chief of Sinners; he suffered not only for small Sinners, but for the greatest, 1 Tim. 1. 15, This is a faithful saying, etc. that Christ Jesus came into the world to save sinners, of whom I am chief. Now can we think that Christ Jesus can be defeated of his end? Shall Christ die of purpose to save the greatest Sinners and shall he not obtain it? Yea sure, he shall see the fruit of the travel of his soul, and he shall be satisfied, Isa. 53. 11.  
4. Consider, This suits with the expressions whereby God describes his pardoning of sin; he promiseth to blot out our sins, Isa. 43, 25. Now when the pen is going, it will as soon cross a great debt as a small one. Besides, the more God's holiness hates sin, the more inclined he is to cross and cancel it, And to cast our sins unto the bottom of the Sea, that covers the greatest rocks, etc. Mic. 7. 19  
5. Consider what Sinners have been pardoned. What think you of Aaron's idolatry? Lot's incest, Manasses witchcraft and idolatry, Peter denying and forswearing his Master, Paul's Persecution and Blasphemy? But beyond all, what think you of that sin of Adam, whom yet God hath set forth as a Monument of his Mercy? who, though he were advanced above all the creatures, and taken into so near communion with God, having perfect ability given him to persist in his created holiness, yet wilfully rebelled against his Maker, and in some sense, is guilty of all the sins of his Posterity; yet all these saved and pardoned by believing in Christ, who is the same yesterday, and to day, and for ever, Heb. 11. 8.  
Oh then keep the eye of your Faith on the promises of the Gospel, in the darkest day of adversity. Hear what God says, Isa. 1. 18, Though your sins be as scarlet, I will make them as snow. Scarlet in the Hebrew signifies twice, because 'tis twice died; though we are died twice, thrice, or a hundred times in sin; though we be never so deep-grained by our recidinations and back slidings; yet now there is Balm in Galead, God pardons not only seven times, but seventy times seven, Jer. 8. 22. Mat. 18. 22.  
Beware of this gulf of despair; 'tis a high point of Atheism to distrust mercy: one well observes, that Judas in betraying Christ, was an occasion of his death as man; but in despairing of mercy, he did (what in him lay) to take away his life as God: what gross infidelity was it to think that his blood that procured a pardon for three thousand of those murderers, in Acts 2, could not have saved one sinner more! Oh how easy were our cure in our deepest straits, could we apply that Sovereign Remedy to our Sin-sick-souls, which that great Physician hath provided!  
FINIS.   

Books printed for Edward Brewster at the Crane in Paul's Churchyard, 1676, Since the late dreadful Fire.  

THe Apostolical History, containing the acts, labours, travels, sermons, discourses, miracles, successes and sufferings of the Holy Apostles, from Christ's ascension, to the destruction of Jerusalem, by Titus, etc. by Samuel Cradock B. D. Fol.  
Mr. Henry smith's Sermons, 4to.  
A Prospect of Divine Providence, by T. C. M. A. Octavo.  
Cases of Conscience practically resolved, by the Reverend and learned John Norman, late Minister of Bridgwater. Octavo.  
The Sinner Condemned of himself, being a Plea for God against all the ungodly; proving them alone guilty of their own Destruction, etc. Octavo.  
Scriptures self Evidence: to prove its Existency, Authority in itself, and sufficiency in its kind, to ascertain others, that it is inspired of God to be the only Rule of Faith: both by Tho. Ford, late Minister in Exon. 12s.  
A most familiar Exposition of the Assemblies shorter Catechism; by Joseph Allen, late Minister of the Gospel in Taunton in Somerset, Octavo.  
Mr. John Ball, his large and small Catechise. Octavo.  
Christian Advice, both to young and 〈◊〉, rich and poor; which may serve as a directory at hand, ready to direct all Persons almost in every Estate and Condition; under 17 General useful heads, by Tho. Mockett, A. M. 12s.  
The Doctrine of the Bible, 12s.  
The Righteous man's Evidence for Heaven, by Timothy Rogers 12s.  
Moses revived: A Treatise proving, that it is not lawful, and therefore sinful, for any Man or Woman to eat blood, viz. the life-blood of any Creature, by John Moor. Octavo.  
Natural and Artificial Conclusions, etc. Octavo.  
Basilius Valentinus, his last Will and Testament, which was found hid under a Table of Marble behind the high Altar in the Cathedral Church of the Imperal City of Erford, leaving it there to be found by him whom God's Providence should make worthy of it. Octavo.  
Exercitations and Meditations upon some texts of Holy Scripture, and most in Scripture-phrase and expression; by Samuel Thomsonn M. A. and Dr. of Physic. Octavo.  
Th' Gospel-New-Creature; wherein the Work of the Spirit in awaking the Soul to get pardon of sin, and an interest in Jesus Christ, is plainly opened, etc. by A. Palmer. Octavo.  
Lidea's heart opened, or Divine mercy magnefied in the Conversion of a Sinner by the Gospel; being the sum of several Sermons lately preached by James Strong M. A. and Minister of the Gospel. Octavo.  
The Royal Pay and Paymaster: A Sermon preached before the Military-Company, by William Sclater D. D. Minister of St. James Clarkenwell. Octavo.  
Exodus: or the decease of Holy men and Ministers, Considered in the nature, certainty, causes, and improvement thereof; a Sermon preached Sept. 12. 1675, at the Funeral of the much lamented Death, of the Reverend and Learned Minister of Christ, Dr. Lazarus Seaman, by William Jenkyn late Minister of Christ Church London. 4to.  
A serious and brief discourse touching the Sabbath day; Intended to decide and determine all Controversies respecting that subject, by Tho. Clendon. 4to.  
A useful Table of Expenses.   

Histories.  
The History of Guy Earl of Warwick, 4to.  
The most delectable History of Reynard the Fox, in two parts 4to.  
The History of the Friar and the Boy, two 〈◊〉