considering that the best and most disceâ—ning men may be mistaken in their application of these evidences to us neither is it the end of Conference to be a ground of peace when in the mean time there is no solid course taken how to get our debt payeâ— and the justice of God satified our main yea our first work would be to be take our selves to the Cautioner and to the blood of sprinkling under the conviction and sense of sin and guilt and then we may profitably reason our selves and admit of the reasoning of others for help to quiet our Conscience and unless there be actual fleeing to Christ and to his blood preceeding and going before words of comfort or direction spoken whether in private or in publick This word of God declares them to be null and voâ—d as to any advantage to us 4ly Observe That when nothing can pacify an evâ—l and defiled Conscience nor purge it from dead works the application of the blood of Christ by faith can and will purge that Conscience and give peace and quietness to it with holy and humble confidence and boldness in coming and drawing near to God as if in some respect it had never been defiled by these dead works of sin It s the Apostles great scope and design here to press these two which are the two branches of the Doctrine 1. The sufficiency of Christs blood as the price that â—atisfies divine Justice and quiets the Conscâ—ence for when the Conscience gets this blood applyed to it by faith it has no ground to crave any further satisfaction to the justice of God whose deputy it is as if something were owing that blood as a full and condigâ— price satisfies for all the debt How much more sayeth the Apostle here shall the blood of Christ purge your conscience from dead works The 2d Branch is that which followeth upon â—his as a native use of it That a Belleâ—er who hath fled to Jesus Christ after the committing of sin and hath actually applyed his blood to the Conscience may have quietness in it and go with boldness and confidence to God and may on this ground maintain his peace in some respect as if he had never sinned So â—uos the Apostles scope if we look to the 19. v. of Chap. 10. and forward Having therefore brethren sayeth he boldness to enter into the holiest by a new and living way â—y the blood of Iesus let us draw near with a true heart in full assurance of saith having our hearts sprinkâ—ed from an evil conscience though it hath been polluted before This is one of the rarest pearls and richest Jewels of the Gospel one of the excellentest priviledges of a Belâ—ever and one of the noblest and notablest exprâ—ssions and evidences of the grace of God and withall the great prooâ— of the reality and efficacy of the satisfaction of our blessed Lord Jesus viz. That when the Conscâ—ence of the poor Believer is confounded and in a manner put on the wrack with many challenges for sin he may mâ—ke application of Christs blood and on that ground have sweet peace and tranquillity of Soul For further clearing of this We shall 1. lay down some grouâ—ds for its confirmation And then 2ly make some â—se of it As for the first of them to wit some grounds to confirm it Take these few shortly 1. If by the application of Christs blood there be solid peace made up betwixt God and the sinner it will necessarly follow that the application of the blood of Christ will â—urge the Conscience and ought to be ground of peace and quietness to it For sayeth Iohn Epistle 1. Chap. 3. v. 20. God is greater then the heart or Conscience and sayeth Paul 1 Cor. 4. 4. Though we know nothing by our selves yet are we not hereby justified but â—e that judgeth us is the Lord This is sound reasoning God hath nothing to say therefore the Conscience ought to be satisfied But it is clear that by the application of Christs blood solid peace is made up betwixt God and a sinner As Rom. 5. 1. Being justified by saith we have peace with God through our Lord Iesus Christ There is no standing controversie nor quarrel â—onger then by faith the blood of Christ is â—led unto and applyed Iohn 5. 24. He that heareth my word and believeth on â—im that sent me hath everlasting life and shall not come into condemnation He shall come to judgement to be absolved but not to be condemned for as it is Iohn 3. 18. He that believeth on him shall not be condemned And Rom. 8. 1. There is therefore now no condemnation to them who are in Christ And 1 Iohn 5. 12. He that hath the Son hath life c. This being the over word of the Gospel it will follow that the Conscience of a poor sinner that is fled to Christ for refuge hath good ground of peace and that there is no ground to the Conscience â—ormentingly or anxiously to challenge And this is indeed no small matter and yet no presumption after a sinner hath fled to Christ to quiet himself and to be at peace on this ground A 2d ground of confirmation is the experience of all the Sainâ—s recorded in the Scripture after their faâ—lings and fallings into sin what hath quieted them may also quâ—et us for there is but one way of making peace with God and the taking of that way workes as to the main alike to all Now it s this way that hath quieted them it s the same faith in all and alike precious 〈◊〉 in all as to the kind because it hath the like precious substantial effects in all It is this therefore that must give quâ—etness and boldness to us That which quieted them was a look an often renewed look as guilt was of new contracted through all these types and shadows to Christ all of them had their original and actual pollutions whereby their Conscience was some wâ—y defiled and disquieted yet through application of Christs blood they wan to peace Purge me sayes David Psal. 51. with â—ysop and I shall be clean c. Even when the Conscience was writeing his lybel and he was under challenges for his guilt he had the faith of his interest and attained peace through application of the blood of Christ that was to come signified by purging with hysop For that ground stands sure which is laid down Act 13. 38 39. Be it known unto you therefore men and brethren that through this man is preached unto you the forgiveness of sins and by him all that believe are 〈◊〉 from all things from which ye could not be justified by the law oâ— Moses There is indeed as if he had said a large and long 〈◊〉 and Inditement that Sin and tâ—e Law and the Conscience have against you but be it known unto you that through Iesus Christ remission of sins is preached to you and that through saith in him ye are justified and fred
Conscience for abstaining from such and such a practice only from long custome of doing so from the example of others or from loathness to displease them or only from dis-inclination to or aversion from the thing which they will not readily abide by if any considerable suffering whether of emergent loss or cessant gain be met with on account thereof whereby it comes to pass that Conscience and truly Consciencious persons are expoâ—ed to contempt and scorn Some standers by and lookers-on taking occasion to think and say that such persons have all the while been acted by no real principle of Conscience but only by humour or at best by the example of others to the great reproach of Religion and the holy profession there of and such as have a natural and unreasonable prejudice at all serious godlinesse and tendernesse of Conscience ly at the wait to fish and catch all advantages so fortifying themselves in their prejudice and are ready to draw their conclusions not only nor so much against the particular persons as against the whole generation of conscientious and godly people yea against godlinesse it self and tendernesse of Conscience their prejudice prompting them to think and say We alwayes thought that sort of men were not truly conscientious and godly whatsoever they professed and now we see and find them to be so and that we were not mistaken but in the right when we thought them to be such they are all such all of a piece acted by no true principle of Conscience but by humour peevishnesse or some such thing notwithstanding of all their high floun pretensions of Conscience for let them but be put a little to it and all their Conscience-pretensions will be quite relinquished and evanish and they will be and do like others which gives ground to sober and truely conscientious persons to think that it were better and more for the advantage and credit of Religion and of the real pleas of Conscience that it were never pretended in such things where it is only pretended I will not I dar not say but a truly conscienscious person may by the more closse approaches of trouble and suffering on the account of some particular debated practice or forbearance be put upon more narrow and exact inquiry into and examination of the grounds reasons of that practice or forbearance And may after such inquiry and examination come from more clear light to have different apprehensions about the thing from what he had before Though the clearnesse win at which is waited with the eschewing of trouble and suffering would be holily jealoused and suspected and brought to the light of the Word to be thereby scrutinously accuratly and impartially tryed least self-love in such a case bribe as it were and byass the persons judgement and light 2dly When Conscience is pretended in minute small petty and comparatively inconsiderable things while in the mean time little or no Conscience at all is made of but vast and unlimited latituds are taken in the most momentuous and weighty things of Religion as the Pharisees pretended Conscience in tithing the smallest herbs as mint anise and rue while in the mean time they passed over without making any bones of them Iudgement and the Love of God which is straining at gnats and swallowing of camels 3dly When Conscience is pretended for mens tenacious adhering to human traditions while in the meantime they make no Conscience of making void the Law of God as the same Pharisees did for which out Lord with holy severity inveigheth against them 4ly When Conscience is pretended for not shedding the blood of Innocents and yet notwithstanding the same things are adventured on and wickedly per-petrated when they come in competition with mens worldly wealth or preferment or with the gratifying of great ones in order to the former as it was with Pilat in the matter of condemning Christ of whose innocence he was throughly convinced and accordingly did thrice over hear publick testimony to it yet when he was told that if he did let him go and condemned him not to death he was not Cesars friend he forthwith proceeded to the condemnatory Sentence and delivered him to the persecuting and murdering Iews to be crucified and poor wretch he imagined that the silly shift of washing his hands in water would wash and purge his deeply â— filâ—d Conscience from the guilt and pollution contracted by shedding of that innocent and most precious Blooâ— buâ— it stuck faster to and was more stiffly barkned on his Conscience then to be so easily washed off with such poor and pitiful shifts do such men think or fancie to pacifie their Consciences and to purge them from the defilements of the greatest most clamant and horrid crimes If Pilat had any real demurr in his Conscience about the thing as very probably he had his counteracting it on so base and unworthy accounts and then foolishly fancieing that by such an empty ceremonie as washing his hands in water he could be washed from the guilt of so aâ—rocious a Crime were high aggravations of it 5ly When men pretend Conscience as the reason of their not committing the least sin nay of their not doing somethings that are very debateable whether they be sins or not while in the mean time they make no Conscience to stretch furth their hand to â—ay with an high hand to adventure on the commission of sins that are incontravertably very great and gross as the Pharisees pretended Conscience for their not going to the Iudgement Hall least forsooth they should be defiled and so unfitted to eat the Passover who yet made no scruple maâ—ciously to embrew their wicked hands in the blood of the person that was God and typified by the Passover 6ly When Conscience or a conscientious regard is pretended for divine institutions and ordinances meerly and mainly from pickque and prejudice at the most tender and conscientious persons as if their warrantable and consistent practices were the grossest violations and greatest viâ—ifyings of them and plain inconsistencies with a just regard for them How often thus did the Scribes and Pharisees quarrel with our Lord and his Disciples as breakers and profaners of the Sabbath because of somethings done by him and them thereon not in the least in-compatible with the sanctification thereof as if they themselves had been more tender of the due observation of the Sabbath then either the Disciples or their Lord and Master was 7ly to give no more instances when Conscience is pretended for keeping and not breaking of sinful engadgements vowes and oaths wherewith men have rashly bound themselves As suppose a man should rashly vow and swear that he will be avenged at the highest rate on another because of either an imagined or real a lesser or greater injurie done him and as Herod sware very inconsiderarly and rashly that he would give the dancing daughter of the incestuous Mother Herodias whatever she should ask of him even to the
how a defiled Conscience may be purged and how we may recover losed calmness and peace then it is to know how a good Conscience may be win at for indeed if all our peace and tranquillity of Conscience depended on our own holy walk only it would be but a heartless and comfortless work to speak of a good and calm Conscience on that ground but this is the great the very great advantage that we have by the Gospel of Grace which as it shews the way how to prevent a quarrel from and so a wound unto the Conscience so it shews the way how a quarrel and controversie drawn on may be removed and this is the thing that now we would speak a little to from these words wherein the Apostles scope is to hold out to the Iewes the weakness of their ceremonial worship sacrifices and washings and the sufficiency of Christs sacrifice to do their business and to bring them from resting on that ceremonial worship to rest upon Jesus Christ alone and one of the arguments that he makes use of for this end is That no legal or ceremonial worship or service could make him that did the service perfyt as pertaining to the conscience as he sayes v. 9. None of these things could give a man peace before God and his own Conscience but that on the contrary the blood of Iesus Christ is able to purge the conscience from dead works And to bring a man that is in a state of peace and freindship with God after he hath sinned and thereby defiled and wounded his Conscience back to that same peace and calmness that he had before he sinned and make him in some respect as quiet and calm as iâ— he had not sinned And therefore the blood of Christ must be infiâ—ly preferable to all these ceremonial sacrifices puâ—gings and washings which probably they inclined to joyn with him In the words read the Apostle illustraâ—s and confirms the efficacy of Christs blood by comparing it with the ceremonies of the Law obviating an Objection which is this The ceremonies of the Law had a good use and why then will ye cry them down He Answers they had an use as they respected Christs Sacrifice that was in due time to be actually offered and as they â—ed it and also as to a ceremonial cleansing or holiness but they could not as pertaining to the Consciâ—nce make a man perfyâ— And sayeth he if these ceremonies had an efficacy as to the outward man and making ceremonially and externally clean or holy how much more shall the blood of Christ be efficacious to the cleansing of the Soul and inner man If the ceremonies of the Law had an efficacy toward the admitting of a man to external ordinances how much more shall the blood of Christ have an efficacy to purge the Conscience from dead works and to take away the sting and guilt and the defilement also of sin and to make it quiet and so to capacitat the man to be adâ—tted to real fellowship with him in his ordinances That the comparison may be the more clear he uses â—ere a threefold distinction 1. Of a twofold uncleanness one of the flesh or outward man another of a mans Sâ—ate and Conscience before God The first related to the mans practice and made him that was ceremonially unclean to be thurst without the camp and to continue so till he was legally cleanâ—ed The second marred the mans peace before God The 2d distinction is of a twofold Court wherein this uncleanness is charged upon the man The one is a Court wherein the mans flesh iâ— as it were judged and that is by men according to his external prosession the other is a Court wherein his spiritual 〈◊〉 is judged and that is his Conscience In the first Court if the moral Law charged him not with guilt it was not asked whether his Conscience was guilty or not but he was on his outward cleansing admitted to Church priviledges but the second Court which is called the Court of conscience looks not aâ— things as they appear before men but as they are before God and therefore will challenge when men do not challenge The 3d. distinction is of a twofold Sanctification The first is that of the flesh spoken of v. 13. And that is when a man is made externally clean or holy whereby he is admitted to the congregagation The other is that which is inward which admits not only to external Church-fellowship but to real internal-fellowship with God and to peace and calmness of Conscience Now for quieting the Conscience and for giving a man peace he tells them that though these external ceremonies admitted him to the congregation yet they did not purify his Conscience but that notwithstanding of all these the quarrel was not taken away before God and so they could not be the ground of inward peace nor bring it in to the mans soul and Conscience but that its the blood of Christ which only doth that and therefore his sacrifice is more excellent then all these ceremonial Sacrifices sprinklings and washings for it admits a man to peace with God and gives him quietness in his own Conscience To leave the comparison then We have in the latter part of these words which we intend to insist on a notable effect and the great efficacy of Christs blood in purging of the Conscience holden forth in these particulars 1. It is implyed That the state of a mans Conscience by nature is this viz. It is polluted and defiled by dead works 2. That the great mean whereby the Conscience is purged and made clean is the blood of Christ. 3ly The end wherefore the Consciences of men are made clean is that they they may serve the living God 4. The proof and demonstration of the efficacy of this blood in these words of the former part of the verse The blood of Christ who through the eternal spirit offered himself without spot to God Is taken from the excellency of the sacrifice of the preist and of the altar whereby the sacrifice was sanctified We shall in passing Observe a few things that may make way â—or clearing of the words and for that which we chiefly intend to speak to from them And 1. Observe That the state of mens Consciences by nature is That they are polluted by dead works which are such works as are to be repented of as the Apostle sayes of them Heb. 6. 1. Whereby he plainly insinuats that sins are called deaâ— works for three reasons 1. Because of a dead principle they proceed from they flow from man that is dead by nature as to any spiritual life dead in sins and trespusses and even the sins of Believers themselves are such as proceeding from them in so far as they are not quickned and renewed 2ly Because of their demerit and that which they deserve which is eternal death final continuance wherein doth at last most certainly bring on eternal death 3ly Because though a
pathetick exhortation by way of conclusion that Believers would make use of and improve these advantages and priviledges in a confident approaching to God Let us draw near saith he v. 22. in full assurance of faith But because there are two things that readily stand in the way of Believers their coming to God he casts in two requisit qualifications of their coming for removing these obstructions and to let us see that though he allow of the well grounded confidence of faith yet he doth not allow of carnal presumption in approaching to God The 1. thing that stands in their way is carnalness and deceit of heart and the qualification which he requires for removing of it is in these words Let us draw near with a true heart Which is not to be understood of a simply siâ—less heart but of a sincere honest and upright heart a clean heart loathing and working out the remainder of pollution and impurity for it s opposed to an unclean deceitful and hypocritical heart otherwayes the next words of sprinkling and washing would not be added But because 2ly Believers win not in this life to that perfection in purity and sincerity but still they are conscious to themselves of a remainder of deceit impurity and hypocrisie to be and abide in them so that if they have no more but the testimony of their own purity and sincerity to look to it will be but as one leg to walk upon in their drawing near to God They might therefore object alace We have but little if any thing of a pure and sincere heart he answers this by adding the second qualification Having our hearts sprinkled from an evil conscience and our bodies washed with pure water Which is as he had said wherein soever ye be unclean and defiled and whatever be your impurity deceit or hypocrisie come to the blood of Christ that ye may be sprinkled and washeâ— thereby and then come forward and draw near to Goâ— in full assurance of faith In a word he would have them coming and coming in sincerity and whatever lamented over and loathed deceit and hypocrisie or uncleanness they find in themselves he would not have that keeping them back because there is an efficacy in the blood of Christ to purge away both the guilt and filth of sin and to procure welcome to such as are sincere and single in purifying their heart and way though they be not perfitly pure but many degrees removed from it and because thereof are under many quarrels from God and challenges from their own Consciences he would have such making use of that blood for removing all quarrels and so to come forward This Phrase of having the conscience sprinkled is an allusion to that which we have Exod. 12. v. 7. and 13. Where the Lord being to smite all the first-born of Egypt to prevent the falling of the stroak and plague on the Israelites he appoints them to kill a Lamb and to sprinkle the Lintel and Door posts of their Houses with the blood thereof that when the destroying Angel passed thorow to smite the first-born of the Egyptians he might pass over their houses that were so sprinkled and the force of the allusion is this Mans Conscience in a natural estate is like that destroying Angel and as Israel be-sprinkled the door posts of their houses with the blood of the Paschal Lamb so he would have them to be-sprinkle their hearts with the blood of Christ as Chap. 9. 14. and 12. v. 24. And then their Conscience will not smite them to their hurt but they shall be past over as the Israelits were passed over by the destroying Angel In the words then these two are clear 1. That the Conscience of a person un-reconciled to God is a mighty fearce and terrible pursuer ready to seize on him as the avenger of blood did on the Man-slayer or as the destroying Angel did on the Egyptians And O! but it be a dreadful thing to be obnoxious to Gods wrath and to the challenges accusations throws and pangs of a Conscience that hath just ground of a quarrel against a man who hath nothing wherewith to answer its challenges and accusations 2ly That the efficacy of Christs blood is such that it is able to purge the Conscience of such a man that fleeth to it and to fence and guard him against the wrath of God and the challenges and accusations of his own Conscience so that as it hath no just ground to pursue so it being Gods Deputy it cannot neither will pursue him as Gods enemy it having no warrand from him as its Soveraign to do so but as the sprinkling of the houses of the Israelits with the blood of the passe-over Lamb preserved them from being plagued or hurt by the destroying Angel so there is an efficacy in the Blood of Jesus Christ to purge and pacify the Conscience of the person that in good earnest hath believing recourse to it to preserve him from the stroak of Gods justice and wrath and from the pursuit and accusations of his own Conscience I say when it is had recourse to actually applyed and made use of by Faith We cleared and confirmed these two Doctrines or two Branches of the same Doctrine the other day and now we come to the Use of them which is Fourfold 1. For Information and Direction 2ly For the commendation of the bargan of free Grace 3ly For the consolation of Believers in Christ. And 4ly For advertisement and warning to others For the First Use Ye may see here a main lesson of the Gospel and from this ye may hear glad and joyful tydings to a tossed and troubled Sinner whose Conscience is pursuing him like an armed man nay the Conscience is more terrible when awakned then any the greatest army of men But behold here there is a way to win to peace under these tossings and troubles and to a calme in the midst of that terrible tempest and storm to an escape and deliverance from the hot pursuer and avenger of blood as it were a city of refuge to flee unto even the blood of Iesus Christ that speaks better things then the blood of Abel even that blood of sprinkling that speaks peace when it is applyed by Faith In prosecution of this Use we shall a little clear thâ—se three 1. What a sinner lying under the lashes of his Conscience coming to this blood may expect 2ly How he may attain that which he may warrantably expect 3ly when he may and ought in a more especial manner to make use of it As to the First viz. What a Conscience-tossed and troubled sinner may expect by fleeing to the blood of Christ Gods rich and liberal allowance on him is drawing â—ear to him with full assurance of faith coming to him with confidence and boldness as a Father in all his worship-addresses and applications The meaning is not That the sinner under a quarrel fleeing to this blood hath no ground of humiliation
and repentance for sin nor of challenges on that account these may and should be where the blood of Christ is made use of and applyed by faith to the persons Conscience They will not marr this confidence and boldness nor full assurance of faith that we speak of but rather further it as is clear from the drawing near of the Saints to God recorded in the Scripture As for instance in that woman spoken of Luke 7. 38. who weeps and weeps so abundantly that she washes the Lords feet with her tears yet she draws near to him with confidence nay this drawing near with full assurance of faith doth not remove all fear looking on fear as it carries along with it the consideration of the infinit distance and dis-proportion that is betwixt the majesty of the great God and a finit seckless and sinful creatures nor that holy awe and fillal reverence that is due to him and well consistent with this full assurance of faith nay inseparable from the lively and kindly exercise of it But it supposeth these Four 1. That the Believer fled to the blood of sprinkling may boldly go to God in prayer as if his friendship with him in Adam had never been broken as the Apostle insinuats v. 19. while he sayes Having therefore brethren boldness to enter into the hollest c. There is a liberty and boldness as I just now said allowed him to call God Father as if the former covenant had never been broken by a Son turning a Rebel and Traitor The covenant of grace under the bond of which he is brought as Gods confederat making the relation to him as neer strait kindly firm and sure as it was in that other with considerable superadded advantages 2ly That he may meddle with and make use of the promises of pardon of sin of sanctification of throw-bearing in affliction of quickning of peace of comfort c. according as he stands in need with confidence and may draw near with full assurance of the faith of Gods faithfulness as to the performance of them in his own measure manner and time so that if the Believer could as fully and strongly exercise his faith on the promise as he hath warrand to do he might with as much confidence and fulness of assurance cast himself on them â—s Adam in innocency did on the promise of life in the first covenant because the blood of Christ applyed by faith giveth as real just and legal a right to the promises of the covenant of grace as Adam had to the promise of life by the covenant of works the condition of that covenant viz. perfyt holiness and obedience is fulfilled by Christ in our name and room 3ly That the sprinkling of the Conscience by the blood of Christ giveth the Believer a well grounded hope of heaven of eternal life and of glory even of all things that are contained in the promises Therefore Heb. 6. 11. The Apostle exhorts Christians thus Shew furth the same diligence to the full assurance of hope to the end and be followers of them who through faith and patience have inherited the promises The lively application of faith to Christs blood reaches to the full assurance of the hope of all that is contained in the promise and if the promise be a solid and firm ground and if faith lean realy and strongly to it hope may well expect the great things in it 4ly The Believer who hath his Conscience sprinkled with this blo◠〈◊〉 expect full and through publication of absolution and justification in the court and before the tribunal of God at the day of judgement as the divine historian gives ground of hope Acts 3. v. 19. And in the court of the word and of his own Conscience here in this life He hath ground with the Apostle Rom. 8. to say nay triumphantly to boast and bid an eternal defiance to all that would offer at it Who shall lay any thing to the charge of Gods elect It is God that justifies who is he that condemneth He may say that indeed he was owing and a debter once but they cannot crave payment of and satisfaction for the debt from him now because by the blood of Christ he is acquit For it is Christ who hath died yea rather is risen again who is at the right-hand of God making intercession for us The believing elect making the right use of this blood of this most precious blood of Jesus Christ may humbly and confidently expect all these things from and by it O! great and glorious expectation As for the 2d thing how or after what manner or by what means this unspeakably excellent priviledge of drawing 〈◊〉 with full assurance oâ— faith with holy boldness and confidence to obtain all these great things may be attained and win at It is answered in the words going a little before Having therefore boldness to enter into the holiest by the blood of Iesus let us draw near c. It s supposed 〈◊〉 That there be a fleeing to Christ for satisfying of divine justice 2ly That application be made to him for â—ging pacifying and satisfying the Conscience 〈◊〉 it is with the Conscience in this case as it is with the Sea after a great storm which after the ceasing of the storm will fro some time have its waves much tossed and 〈◊〉 in great agitation so after divine justice is pacified and â—almed â—o speak so by the Souls fleeing to Christ for satisfying thereof there may remain still for a while shorter or longer as he shall think fit some raging as it were some trouble tossing and agitation in the Conscience of the Believer as we may see in that instance of David who after the prophet Nathâ— had made intimation of pardon to him yet is still in considerable disquiet and agitation of his Conscience as the 51. Psal. gives us an account Now as for the attainin of calmness tranquillity and peace to the Conscience we would say that whatever is necessary and requisit ing the application of Christs righteousness for making of our peace with God the same is needful to calme and give peace to the Conscience What is that will ye say See Rom. 4. 5. To him that worketh not but believeth on him who justifieth the ungodly his faith is counted for righteousness which being joyned with the words in the text sayes that the way to this peace and calmness is first not for persons to staift or refuse their debt but to take with it 2ly To renounce and disclaim all possibility to satisfie divine justice themselves 3ly To flee to Jesus Christ and through virtue of his satisfaction and blood and the covenant of his grace to rest on him for pardon To believe on him tho someway ungodly who justifieth the ungodly For it is not enough to take with our debt and to quite and renounce the covenant of works except we actually rest on Christ by virtue of the covenant of grace This is it