(1.) The former, under horror of conscience, flee from God, as from an enemy, and desire only to be delivered from his wrath, and not from sin, the occasion of it; whereas the believer desires nothing so much, as that his iniquity, which is the occasion of it, may be subdued and forgiven, and that he may have that communion with God which he is destitute of; and, in order thereunto, he constantly desires to draw nigh to him in ordinances, and, if he cannot enjoy him he mourns after him: Thus the Psalmist complaineth, as one in the utmost degree of distress, _Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves_, Psal. lxxxviii. 7. yet he says, _Unto thee have I cried, O Lord, and in the morning shall my prayer prevent thee_, ver. 13. (2.) The one reproaches God, and entertains unworthy thoughts of him, as though he were severe, cruel, and unjust to him; whereas the other, with an humble and penitent frame of spirit, complains only of himself, acknowledges that there is no unrighteousness with God, and lays all the blame to his own iniquity. (3.) Horror of conscience, when it is judicial, seldom continues any longer, than while a person is under some outward afflictive dispensation of providence, under which sin is increased, and the removal thereof leaves him as stupid as he was before: whereas it is otherwise with a believer; for the removal of God’s afflicting hand, as to outward troubles, will not afford him any remedy against his fears, unless sin be mortified, and God is pleased to lift up the light of his countenance upon him, and give him joy and peace in believing. _Secondly_, Having considered the _inward_ punishments of sin in this life we are now to speak something concerning those, which, in this answer, are styled _outward_, of which some are the immediate consequence of the first entrance of sin into the world, and others are increased by the frequent commission thereof; the former includes in it the curse of God upon the creature for our sakes, and our liableness to death; the latter respects those various other evils that befal us, of which some are personal, and others relative; accordingly, many evils are said to befal us, in our bodies, names, estates, relations, and employments.