Balm in Gilead, or, A spur to repentance as it was lately delivered in a sermon by James Strong ... Strong, James, 1618 or 19-1694. 1676 Approx. 48 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A61837 Wing S5989_VARIANT ESTC R34626 14524500 ocm 14524500 102529 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61837) Transcribed from: (Early English Books Online ; image set 102529) Images scanned from microfilm: (Early English books, 1641-1700 ; 1072:20) Balm in Gilead, or, A spur to repentance as it was lately delivered in a sermon by James Strong ... Strong, James, 1618 or 19-1694. [8], 37 p. Printed by A. Maxwell for Edward Brewster ..., London : 1676. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Psalms XXV, 11 -- Sermons. Repentance -- Sermons. Sermons, English -- 17th century. 2003-04 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-03 Judith Siefring Sampled and proofread 2005-03 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion 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 cruce 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 , &c. Mat. 12. 31. LONDON , Printed by A. Maxwell for Edward Brewster , at the sign of the Crane in St. Pauls Church-yard . 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 , &c. 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 enemies hand . Were we but safe from this enemy , how easie 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 it self its damnable ; yet withal there 's none so great , but by repentance is pardonable . And this is the subject of this following Discourse . 'T is 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 , couldest 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 our selves , 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 our selves ? especially if Conscience charge upon us the guilt of any scarlet sin , we presently conclude our case desparate , and our wound past remedy . Reader , art thou such a sinner ? thou wilt find thy self 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 it self ) 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 : 'T is an high expression of Holy Mr. Rutherford . Though I do not properly bless God for my sins ; yet fo far I do , as they are an occasion of magnifying Gods mercy in their pardon . Sure 't is a double torment to Satan , when he is out-shot 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 magnifie 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 Satans 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 Soveraign remedy , Isa. 55. 3 , and thou eanst not miscarry . And now , that God who alone can perswade Japhet , &c. perswade 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 names sake , O Lord , pardon my iniquity ; for it is great . T Was Mans 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 , &c. 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 enwrapt 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 , &c. 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 then 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 remembred with new remorse ; and good reason , for the sins of youth are oft-times punisht 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 strengthned 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 names sake , O Lord pardon my iniquity , &c. 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 , &c. And one gives this reason , because 't is not only a part of the Armour , but it inables 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 battel , obtain fresh supplies of the spirit , Phil. 1. 19. and in the issue , it makes us more than Conquerors . Well , 't is the Psalmisi's second conflict that lyes before us as the intended Subject of our discourse . For thy names 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 it self , 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 , 't is that which will tend to the glory of Gods name ( Therefore ) for thy names sake pardon my iniquity , &c. 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 litttle 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 vertue 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 't is the Dignity or Glory of the Creatour ; 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 . 'T is 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 murther'd Uriah , and defiled his wife , yet he cryes out , Against thee only have I sinned , &c. 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 enemies occasion to blaspheme him , 2 Sam. 12. 14. 4. 'T is Gods 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 , &c. 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 incouragement , we are assured , whatever we ask of God in his name , he will deny us nothing . 'T is but to open our mouths wide , and God will fill them , Ps. 81. 10. 'T is 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 't is well followed . Oh what rich returns doth this duty bring home , like a merchants 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 't is 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 Gods 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 Creatour ; 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 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 Patriarchs , 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 flie , 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 conveighed : 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 't is 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 flye 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 Gods 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 spoyls , 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 it self by its Operation : Faith lives upon God , and inclines always toward him , as the Load-stone toward the North-pole . O let us be always flocking to Christ , even as Eagles to the Carkase : 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 Scepter 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 ts take hold of Gods 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 . Gods 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 , &c. Exod. 34. 6. Doct. 3. That the pardoning of sin tends exceedingly to the Glory of Gods 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 shew 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 't is 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 back-parts of God , so much of him as may be known to his creatures ; and thus to know him , is life eternal . Reas. 1. 'T is an argument of infinite goodness ; we have heard God makes his goodness now the matter of his Glory . 'T was the Honour of Caesar that he never forgot any thing but injuries : 't is 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 . 'T is 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 't is added , v. 13 , This shall be to the Lord for a name . This name , Gods people do most joyfully give him , in Micha , 7. 18 , Who is a God like unto thee ? &c. 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 Gualter 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 Gods 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 Gods 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 , &c. that ye may be the children of your Father which is in Heaven ? Oh remember , that as 't is the glory of God , so 't is 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 Satyr 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 Lanthorn 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 our selves 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 then we should even lose our selves , 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 chuseth rather to glorifie 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 chuseth 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 ? 'T is 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 : 'T is but to open the wound , and he will pour in the oyle of grace . Oh who would live in debt , and be subject every hour to an arrest by that dreadful Serjeant 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 , &c. 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 justifie 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 justifie 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 magnifie 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 our selves we have these Reasons . 1. Hearty confession exceedingly humbles ; 'T is 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 mans 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 , 't is not pleasant ; nor swallow that pill , it is not toothsome ; but when once he sees he must purge or dye , then he submits and begs the Physician to bleed him , purge him , any thing , so that he save his life . 'T is 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 Lev. 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 , &c. Reas. 4. 'T is 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 , then 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 't is 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 deer 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 imbolden us to seek pardon by confessing sin , than the Faithfulness and Righteousness of God to forgive ? O learn we to defie all sinful fears : how grim and hideous soever thy sins look , yet this promise is sure , and stands like Mount Sion , 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 acknowledg 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 errour , out of the Church . He that list may read the Question debated at large in ▪ Aquin. prima secund . Q. 73. Art. 2. Let it satisfie us , That though no sin in it self 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 magnifie the riches of Gods grace , and shame our selves 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 , &c. 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 'l pardon me . Yet hear , and wonder ; with God 't is 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 desparate . 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 Divne 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 . 'T is 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 . 'T is 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 ingaging the pardoned Sinner to returns of duty . 'T is 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 , &c. 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 Chirsts 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 shew the excellency of this ransome , he searches the hidden treasures of the earth , and throws aside silver and gold , as base drossie 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 , &c. To raise our hearts a little to some suitable conceptions of the worth of this sacrifice , I would but a little ingage your thoughts in considering these dreadful and stupendious concomitants of the Lord Jesus sufferings . When Christ was expiring , even Nature it self 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 Rig●●eousness . The earth quaked ! The ●●cks were rent ! The graves opened ! &c. Insomuch that 't is reported , That that arch Atheist Porphiry cried out , Aut natura dissoluitur aut Deus nature patitur , Either nature it self 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 vertue of Christs Death is known , when 't is 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 , &c. 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 , Jude 4. 'T is 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 , &c. The Lord will not be merciful unto that man , but the wrath of the Lord and his jealousie shall smoke against him , &c. 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 , loth 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 Rhetorick will grace teach a believing Soul , not only in abasing it self for sin , but also in exalting Divine Mercy ! 3. We may learn hence the Admirable Vertue 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 , &c. 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 your selves , saying , Verily there is no hope . Could we pry into the bosoms of distressed Christians , 't is not to be questioned but we should find thousands that are strangers unto peace , from a woful mistake of Divine mercy . Deal with the one half of the doubting Souls in the world , they 'l tell you , that that which discourages them to go to God , is the greatness of their sin . But lo here lyes 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 learnt , who for abundance of sin , cryes 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 magnifie 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 shew in the ages to come , the exceeding riches of his grace , &c. Now know , that Gods 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 over-rules even sin it self , that he keeps it under the reach of his pardoning mercy . 2. God doth not pardon sin unwillingly ; no , 't is 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. 'T was Christs 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 , &c. 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 dye 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 Gods 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 , &c. Mic. 7. 19. 5. Consider what Sinners have been pardoned . What think you of Aarons idolatry ? Lots incest , Manasses witchcraft and idolatry , Peters denying and forswearing his Master , Pauls 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 't is 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 ; 't is a high point of Atheism to distruct 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 easie were our cure in our deepest straits , could we apply that Soveraign Remedy to our Sin-sick-souls , which that great Physician hath provided ! FINIS . Books printed for Edward Brewster at the Crane in Pauls Church-yard , 1676 , Since the late dreadful Fire . THe Apostolical History , containing the acts , labors , travels , sermons , discourses , miracles , successes and sufferings of the Holy Apostles , from Christs ascention , to the destruction of Jerusalem , by Titus , &c. by Samuel Cradock B. D. Fol. Mr. Henry Smiths 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 , &c. Octavo . Scriptures self Evidence : to prove its Existency , Authority in it self , 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 mans 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 Moore . Octavo . Natural and Artificial Conclusions , &c. 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 Gods 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 Physick . 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 , &c. 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 Pay-Master : 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 Expences . 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 Frier and the Boy , two 〈◊〉 Notes, typically marginal, from the original text Notes for div A61837-e300 Peccasse non damnat , sed non paenitere , Luth. Tom. 4. fol. 294. b. Notes for div A61837-e610 Vide Cameror , de Ecclesia , p. 232.