the tallest Cedar and appall the heart and coole the courage and boldnesse of the most impenitent and audacious sinner The Spirit presenting the greatest evill in eternall separation from God hence no evill in this world is so dreadfull as this I had better never been borne then to beare it saith the soule and hence casts off all other thoughts and cannot be quiet and hence it is that these feares force a man to fly and seek out for a better condition A man like Lot lingers in his sinne but these feares like the Angell drive him violently out the Lord saying to him A way for thy life lest thou perish with the world for thy sins are come up to heaven thou maist dye before one day be at an end and then what will become of thee Ah thou sinfull wretched man may not the Lord justly doe it are not thy sins grown so great and many that they are an intollerable burden for the soule of God to beare any longer and hence you shall observe if the soul after sad fears grows bold carelâ—sse againe the Spirit pursues it with more cause of feare and now the soule cries out Did the Lord ever elect thee Christ shed his blood to save his people from their sins thou livest yet in thy sins did hee ever shed his blood for thee thou hast sinned against conscience after thou hast been inlightned and fallen back againe hast not thou therefore committed the impardonable sin thou hast had many a faire season of seeking God but hast dallyed and dreamt away thy time is not the day of grace therefore now past it is true the Lord is yet patient and bountifull and lets thee live on common mercy but is not all this to aggravate thy condemnation against that great and terrible day of the Lord which is at hand are there not better men in hell then thou art that never committed the like sin thus the Spirit pursues with strong feares till proud man falls down to the dust before God The soule is now under feares not above them and therefore cannot come out of these chaines by the most comfortable doctrine it heares nor particular application of it by the most mercifull Ministers in the world untill the Lord say as Laâ— 3.57 feare not the Lord onely can asswage these strong winds and raging waters in which there is no other cry heard of this soule tossed thus with tempests but Oh I perish I only the Lord making way for the spirit of Adoption by these in his elect drives them out to seek if there be any hope and so they are not properly desperate feares yet as I say strong feares not alike extensively yet alike intensively strong in all a small evill when tidings is brought of it doth not feare but if the evill be apprehended great and neare too the very suspition of it makes the heart tremble when a house is on fire or a mighty Army entred the land and neare the city children that know not the greatnesse of the evill feare them not but men that know the danger are full of feare The wrath of the Lord that fire those armies of everlasting woes are great evils the blind world may not much feare them but all the elect whose minds are convinced to see the greatnesse of them cannot but feare and that with strong and constant feares nor is it cowardize but duty to feare these everlasting burnings And hence the soule in this case wonders at the security of the world dreads the terrours of the Lord that are neare them and usually seeks to awaken all its poore friends I once thought my self well and was quiet as you bee but the Lord hath let me see my woe which I cannot but feare oh look you to it Thus the Lord works this feare in some in a greater in others in a lesser measure Oh consider whether the Lord hath thus affected your hearts with feare oh secure times what will God doe with us many of you having heard the voyce of the lyon roaring and yet you tremble not The Lord hath foretold you of death and eternall woe for the least sin doe you beleeve it and yet feare it not how art thou then forsaken of God Many of you that like old Mariners can laugh at all foule weather and like Weather-cocks set your faces against all winds and if you be damned at last you cannot help it you must beare it as well as you can and you hope to doe it as well as others shall doe Oh! how far are such from the Kingdome of God the Lord not yet working nor pricking thy heart so much as with feare 2. Sorrow and mourning for sinne is the second thing wherein Compunction consists And look as Feare plucks the soule from security in seeing no evill to come so Sorrow takes off the present pleasure and delight in sinne in a greater measure then Fear doth The Lord therefore having smitten the soule or shot the arrowes of feare into the soule it therefore growes exceeding sad and heavy thinking within it selfe What good doe wife or children house or lands peace and friends health and rest doe me in the meane time condemned to dye and that eternally it may be reprobated never to see Gods face more the guilt and power of sin in heart and life lying still upon me And hereupon the soule mournes in the day and in the night desires to goe alone and weep and there confesseth its vilenesse before God all the dayes of vanity and sins of ignorance thinking Oh what have I done and seeks for mercy but not one smile nothing but clouds of anger appeare and then thinks if this anger the fruit of my sinne be so great oh what are my sins the causes hereof VVhen the Angel had set out the sin of the Israelites in making a league with the Canaanites and told them that they should be thornes in their sides they sate downe ver 4. and lift up their voice and wept so t is with a contrite sinner Note narrowly that eminent place of Scripture Esay 61.3 the Lord Christ is sent to appoint beauty for ashes and the oyle of joy for the spirit of heavinesse to them that mourne Out of which note these foure things for the explication of this sorrow or mourning First It is such a mourning as is precedent unto spirituall joy And hence it is not said I will give the spirit of gladnesse to beget mourning though the Lord doth so after conversion but this goes in order before that Ephraim-like who seeing what an unruly beast he had been unaccustomed to Gods yoke smites upon his thigh and bemoans himselfe It is Gods method after Gods people have sinned to sad their hearts and then to turne mourning into joy much more at first beginning of Gods work upon the soule they shall first mourne and lament and smite upon the thigh If God wounds the soule for sin it
be in bitternesse for them before the Lord will passe them by it is not every trouble that will serve the turne look that it be such as separates thy soule from thy sin or else it will separate betweene thy soule and God I know it is not in your power to breake your owne hearts no more then to make the rocks to bleed yet remember he that bids thee cast up and prepare the way of the Lord he hath promised that every mountaine shall be brought low and the crooked wayes made plaine and the rough smooth and the valleys filled He only can doe it for thee and will doe it for some it may be for thee he that broke the heart of Manasseh and Paul after their blood and blasphemies when they never desired any such thing he can break thine much more when thou art desiring him to doe it for thee here are many of you that feare you were never humbled nor burthened enough I say feare it still feare lest there be a stone in the bottome not so as to discourage and drive thy heart from Christ but so as to feele a greater need of his grace to soften thy heart and to take thy senslesnesse away the Lord doth purposely command thee to plough up thy fallow ground that thou mightest feel thy impotency so to do and come to him to take it away every thing will harden thee more and more untill the Lord come and take thy stony heart away by his owne hand all Gods kindnesses will make thee more bold to sin and all Gods judgements more fierce and obstinate in sinne unlesse the Lord put to his hand if Pharaohs heart be softned for a time it will grow hard againe if the Lord take it not away The means therefore for thee to get this compunction is 1. To feele the evill of thy hard heart no surer token of Reprobation then hardnesse if continued in especially for thy heart to grow hard under or after softning meanes as it was in Pharaoh 2. To look up to the Lord in all ordinances that he would take it away Have not you great cause of abundant thankfulnesse into whose hearts the Lord hath let in feares and sorrowes concerning your estates the blind world lookes upon all troubles of conscience as temptations of the devill to despaire and the very way to run mad but consider what the Lord hath done for you that have such what if the Lord had left you without all feeling as those in Eph. 4.19 what if the Lord had smitten you with a spirit of slumber as those Rom. 11.8 would not your estate have beene then lamentable and have you no hearts to acknowledge his unspeakable goodnesse in awakening of you in shaking thy very foundations dost thou think that any ever had such a hard heart as thou hast dost not say so in secret before the Lord sometimes oh then what rich grace is this to give thee any sence and feeling of thy sin and danger by it though it bee never so little in thine eyes some think these terrors are a judgement it is true if they were meerly imaginary or worldly and desperate but saith the Apostle 2 Cor. 7.7 I thanke God I made you sorry Suppose thy sorrow should be only in regard of the punishment of sin yet this is the Lords goodnesse to make thy heart so far sensible that once didst goe like a beast to the slaughter fearing no danger at all the very meanes to prize favour from God is to feel wrath as well as sin and the very reason why the Lord hath let thee feele thy punishment heavy is that thy soule might feel the evill of sin by considering that if the fruits be so bitter what is then the cause be not therefore weary of thy burthen so as to think the Lord powres out his vengeance on thee while thy trouble remaines oh consider that this is the hand of the Lord Jesus and that he is now about to save thee when he comes to work any compunction in thee especially such as whereby he doth not onely cut thy heart with feares and sorrowes but cut thee off from thy sin so far only as humbles thee and drives thee to the Lord Christ to take them away And so I come to the third particular of Humiliation SECT IV. The third Act of Christs power which is Humiliation THe Lord Jesus having thus broken the heart by compunction is not like a foolish builder that leaves off his work before he hath fully finished it and therefore having thus wounded a poore sinner hee goes on to humble him also for though in a large sense a wounded contrite sinner is an humble sinner yet strictly taken there is a great difference between them and therefore he is said to dwell with the contrite and humble i. e. not onely with those that bee wounded with sin but humbled for sinne although it is certaine the soule is seldome or never effectually wounded but it is also humbled at the same time A man may bee wounded sore even unto death and yet the pride of the man is such that he will not fall downe before him that smites him so it is with many a poore sinner the Lord hath sorely wounded him that hee will resist no more yet he will rather fly to his duties to heale him or dye alone and sinke under his discouragements then stoop Oh beloved man must downe before the Lord Christ will take him up and therefore in Isay 40.5 6 7. the glory of the Lord is promised to be revealed but what meanes must bee used for this end Cry saith the Lord what should I cry saith he the Lord answers that all flesh is grasse and that the glory of it fades and that the people are this grasse i. e. not only that mens sinnes are vile but that themselves also are grasse nay their glory and excellency is withering and fading and therefore not only mountains must be pull'd downe but all flesh and the glory of it wither before the Lord shal be revealed I shall briefly open these foure things 1. What is this humiliation 2. What need there is of it 3. What meanes the Lord useth to work it 4. What measure of it is here required What is this humiliation Look as pride is that sinne whereby a man conceited of some good in himselfe and seeking some excellency to himselfe exalts himselfe above God so Humiliation in this place is that work of the Spirit whereby the soule being broken off from self-conceit and selfe-confidence in any good it hath or doth submitteth unto or lyeth under God to be disposed of as he pleaseth 1 Pet. 5.6 Levit. 26.41 That look as compunction cuts the sinner off from that evill that is in him so humiliation cuts it off from all high conceits and self-confidence of that good which is in him or which he seeks might be in him and so the soule is abased
it to them yet it sinkes againe because its foot is not stablisht upon the rock Christ but upon the weaknesse of the waters of its owne abilities and indeavours what therefore should the soule doe in this case to come to God it knowes not it cannot â—ly from him it dare not it shall not the spirit therefore by revealing how equall and just it is for the Lord never to regard or look after it more because it hath sinned and is still so sinfull makes it hereby to fall down prostrate in the dust before the Lord as worthy of nothing but shame and confusion and so kisseth the rod and turnes the other cheek unto the Lord even smiting of him acknowledging if the Lord shew mercy it will bee wonderfull if not yet the Lord is righteous and therefore hath no cause to quarrell against him for denying speciall mercy to him to whom hee doth not owe a bit of bread And now the soule is indeed humbled because it submits to be disposed of as God pleaseth thus the Church in her humiliation Lam. 3.22 having in the former part of the Chapter drunke the wormewood and the gall at last lies down and professeth it is the Lords mercy it is not consumed and verse 29. he puts his mouth to the dust if there may be any hope and verse 39. why should a living man complaine for the punishment of his sinne You think the Lord doth you wrong and neglects your good and his own glory too if he doth not give you peace and pardon grace and mercy even to the utmost of your asking and then thinke you have hence good cause to â—ret and sinke and be discouraged No no the Lord will pull down those mountaines those high thoughts and make you lye low at his feet and acknowledge that it is infinite mercy you are alive and not consumed and that there is any hope or possibility of mercy and that you are out of the nethermost pit and that if he should never pity you yet he doth you no wrong but that which is equall and just and that it is fit your sinfull froward wills should stoop to his holy righteous and good will rather then that it should stoop and be crooked according unto yours Beleeve it brethren he that judgeth not himselfe thus shall be judged of the Lord how can you have mercy that will set your selves up in Gods Soveraigne Throne to dispose of it and will not lye downe humbly under it that it may dispose of you for are you worthy of it hath the Lord any need of you have you not provoked him exceedingly was there ever any that dealt worse with him then you Oh beloved lye low here and learne of the Church Micah 7.9 I will beare the indignation of the Lord because I have sinned against him It was a most blessed frame of spirit in Aaron when he saw Gods hand against him in cutting off his children and Aaron held his peace so if the Lord should cast thee off or cut thee off never take pleasure in such a polluted broken vessell unfit for any use for him hold thou thy peace quarrell not be silent before him and say as they did 2 Chron. 12.5 The Lord is righteous but I am vile let him doe with me what seems good in his own eyes and thus the Lord Jesus by the law doth dead the soule to the law untill it be made to submit like wax or like clay to the hand of the potter to frame it a vessell to what use he pleaseth and as the Apostle most excellently Rom. 7. diverceth it from its first husband i. e. Sin and the Law that it may be marryed unto Iesus Christ. In a word when the Lord Christ hath made the soule feele not onely its inability to help it selfe and so saith as Paul Gal. 2.20 It is not I but also it s owne unworthinesse that the Lord should help it and so cryes out with Iob Behold I am vile now at this instant t is vas capax a vessell capable though unworthy of any grace Iam. 4.6 The last Question remaines What measure of Humiliation is here necessary Look as so much conviction is necessary which begets compunction so much compunction as breeds humiliation so so much humiliation is necessary as introduceth faith or as drives the soule out of it selfe unto Christ for as the next end of conviction is compunction and that of compunction is humiliation so the next end of humiliation is faith or comming to Christ which wee shall next speak unto And hence it is that the Lord calls unto the weary and heavy laden to come unto him Mat. 11.27 So much as makes you come for rest in Christ so much is necessary and no more If any can come without being thus laden and weary in some measure let them come and drink of the water of life freely but a proud heart that will make it selfe its owne Saviour will not come to the Lord Jesus to be his Saviour he that will be his owne Physitian so long cannot send out for another Nay let me fall one degree lower if the soule cannot come to Christ as who feel not themselves unable when the Lord comes to draw and find not the Lord Jesus comming unto them to draw them and compell them in yet if the soule be so far humbled as not to resist the Lord by quarrelling with him and at him for not comming to him as unworthy of the least smile as worthy of all frownes verily the Lord will come to it and no more is requisite then this and thus much certainly is For thus the whole Scripture runs He gives grace to the humble James 4.6 I dwell with the contrite and humble Esay 57.16 The poore afflicted shall not alway be forgotten Psal. 9.12 18. When their uncircumcised hearts are humbled so as to accept of the punishment of their iniquity the Lord then remembers his Covenant Lev. 26.41 42. Conceive it thus There can be no union to Christ while there is a power of resistance and opposition against Christ. The Lord Christ must therefore in order of nature for I now speak not of order of time first removere prohibens remove this resistance before he can and that he may unite I doe not meane resistance of the frame of grace but as was said of the Lord of grace when he comes to work it Now there is a double resistance or two parts of this resistance like a knife with two edges 1. A resistance of the Lord by a secret unwillingnesse that the Lord should worke grace Now this the Lord removes in compunction and no more brokennesse for sinne or from sinne is necessary there then that 2. A resistance of the Lord by sinking discouragements and a secret quarrelling with him in case the soule imagines he will not come to work grace or manifest grace Now this the Lord takes away in humiliation and no more is
Gods anger must not sinne therefore bee first removed in our justification before wee can have Gods anger allayed in our reconciliation so that as in our justification the Lord accounts us just so in our reconciliation himselfe being at peace with us hee accounts us friends indeed our meritorious reconciliation is by Christs death as the Kings son who procures his fathers favour toward a Malefactor who yet lyes in cold irons and knowes it not and this is before our justification or being Rom. 5.9 but actuall and efficacious reconciliation whereby we come to the fruition and possession of it is after our justification Rom. 3.24 25. Christ is a propitiation by faith and here the Malefactor hath tidings of favour if he will accept of it Ephes. 2.15 17. and of this I now speake God and man were once friends but by finne a great breach is made the Lord onely bearing the wrong is justly provoked Isa. 65.2 3. man that onely doth the wrong is notwithstanding at enmity with him and will not bee intreated to accept of favour much lesse to repent of his wrong Ier. 8.4 5 6 7 8. the Lord Jesus therefore heales this breach by being mediator between both he takes up the quarrell and first reconciles God to man and man to God in himselfe in redemption and after this reconciles God and man by himselfe in or immediately upon our justification This Reconciliation consists in two things chiefly 1. In our peace with God whereby the Lord layes by all acts of hostility against us Rom. 5.1 2. In love and favour of God I doe not meane Gods love of good will for this is in election but his love of complacencie and delight for till we are justified the Lord behaves himselfe as an enemy and stranger to us who are polluted before him but then he begins thus to lâ—ve us 1 Ioh. 4.10 16. Col. 1.21 22. A Gardiner may intend to turne a Crab-tree stock into an an Apple-tree his intention doth not alter the nature of it untill it actually be ingraffed upon so we are by nature the children of wrath Ephes. 1.3 The inâ—ention of God the Father or his love of good will doth not make us children of favour and sonnes of peace untill the Lord actually call us to and ingraffe us into Christ and then as Christ is the delight of God so we in him are loved with the same love of delight Peace with God and love of God are different degrees of our reconciliation A Prince is at peace or ceaseth warre against a rebell yet he may not bring the Rebell before him into his bosome of speciall favour delight and love but the Lord doth both towards us enemies strangers Rebels devils in our reconciliation with him Oh consider what a blessed estate this is to be at peace with God It was the title of honour the Lord put upon Abraham to bee the friend of God Isa. 41.8 I am not able to expresse what a priviledge this is t is better felt then spoken of as Moses said Psal. 90. Who knowes the greatnesse of his wrath So I may say who knowes the greatnesse of this favour and love 1. That God should be pacified with thee after anger this is exceeding glorious Isa. 12.1 2. What is man that the Lord should visit him or looke upon him though he never had sinned but to look upon thee nay to love thee after provocation by sinne after such wrath which like fire hath consumed thousand thousands and burnt downe to the bottome of hell and is now and ever shall be burning upon them Oh blessed are they that finde this favour 2. That the Lord should bee pacified wholly and thorowly that there should be no anger left â—or you to feele The poore afflicted Church might object against those sweet promises made her Isa. 27.1 2 3. that she felt no love You are mistaken saith the Lord Fury is not in me vers 4. Indeed against bryars and thornes and obstinate sinners that prick and cut me to the very heart by their impenitencie I have but none against you Out of Christ God is a consuming fire but in Christ he is nothing else but love 1 Joh. 4.16 and though there may bee fatherly frownes chastisements reproofes and rods though hee may for a time hide his face shut out thy prayers deferre to fulfill promises c. yet all thâ—se are out of pure love to thee and thou shalt see it and feele it so in thy latter end Heb. 12.8 9. Never did David love Ionathan whose love exceeded as the Lord loves thee from his very heart Now thou art in Christ by faith 3. That the Lord should be pacified eternally never to cast thee off againe for any sinnes or miseries thou fallest into this is wonderfull Those whom men love they forsake if their love be aâ—used or if their friends be in affliction they then bid them good night but the Lords love and favour is everlasting Isa. 9.7 The mountaines may depart out of their places and the hills cast downe to valleys but the Lords kindnesse never shall never can He hath hid his face a little moment whiles thou didst live in thy sinne and unbeleefe but now with everlasting mercy he will imbrace thee nay which is more the abounding of thy sinne is now the occasion of the abounding of his grace Rom. 5.20 thy very wants and miseries are the very causes of his bowels and tender mercies Heb. 4.15 16. Oh what a priviledge is this Did the Lord ever shew mercy or favour to the Angels that sinned Did not one sinne cast them out of favour utterly Oh infinite grace that so many thousand thousands every day gushing out of thy heart against kindnesse and love nay the greatest dearest love of God should not incense his sorest displeasure against thee I the Lord that powred out all his anger upon his own Son for thee and for all thy sinnes cannot now poure out nay he hath not one drop left though he would to poure out upon thee for any one sinne 4. That the Lord should be thus pacified with enemies a man may be easily pacified with one that offends him a little but with an enemy that strikes at his life as by every sinne you doe this is wonderfull yet this is the case here Rom. 5.7 8. 5. That the Lord should be pacified even with enemies by such a wonderfull way as the blood of Jesus Christ Rom. 5.7 8. this is such love as one would think the infinite wisdome of a blessed God could have devised no greater by this v. 6. he commanded and set out his love which though now it grow a stale and common thing in our dayes yet this is that which is enough to burst the heart with astonishment and amazement to thinke that the party offended who therefore had no cause to seeke peace with us againe should finde out such a way of peace as this is woe to the world
eternall righteousnesse that never can be lost if the Lord should make thee as perfectly righteous as once Adam was or Angells in heaven are and put on thy royall apparell againe thou wast in danger of losing this and of being stript naked againe but now the Lord hath put your righteousnesse into a safer hand which never shall be lost Heb. 9.12 Dan. 9.24 By this you please God and are more amiable before him then if you had it in your selfe doe not say this is a poore righteousnesse which is thus out of my selfe in another why doe you think righteousnesse in your selfe would be best is it not because hereby you think you shall please God Suppose thou hadst it yet thy righteousnesse should be at the best but mans righteousnes but this is called the righteousnesse of God which cannot but be more pleasing to him then that in thy selfe 2 Cor. 5.20 what is Angelicall righteousnesse to the righteous-of God t is but a glow-worm before the Sunne the smell of Esaus garments the robes of this righteousnesse of the Sonne of God are of sweeter odour then thine can be or ever shall be Eph. 5.1 2. tis said By faith Abel Enoch c. pleased God their persons were sinfull their owne duties were weak yet by faith in this they pleased God thou thinkest when thou goest to Prayer if I had no sinne but perfect holinesse in me surely God would heare me I tell you when you bring this offering of Christs righteousnesse the Lord had rather have that then all you can doe you bring that which pleaseth him more then if you brought your owne For aske thy owne conscience if it be possible for the righteousnesse which is done by thy self to be more pleasing to God then the righteousnesse of the Sonne of God the Lord of Glory himselfe done and perfected for thee 7. By this you glorifie God exceedingly as Abraham beleeved Rom. 4. and gave glory unto God In the Lord shall all the seed of Israel be justified and shall glory Esay 45.25 For 1. By this you glorifie him perfectly in an instant for you continue to doe all that the Law requires that instant you beleeve The Apostle propounds the Question Rom. 3.21 whether a Christian by faith doth make void the Law No saith the Apostle but we establish the Law How is that Paraeus shews three wayes One is this because that perfect righteousnesse which the Law requires of us we performe it in Christ by faith So that in one instant thou continuest to doe all that the Law requires and hence ariseth the impossibility of a true Beleevers apostacie as from one principall cause They that deny satisfaction by Christs doing of the Law because by our own works and doings we cannot be justified before God may as well deny satisfaction by Christs sufferings because by our owne sufferings we cannot be justified our obedience to the Law in way of suffering is as truly the works of the Law as our obedience in way of doing 2. By this you glorifie Gods justice what ever Justice requires to be done or suffered you give it unto God by faith in Christ. 3. By this you glorifie grace and mercy Ephes. 1.7 for by this meanes mercy may over-abound toward you and you may triumph in it as sure and certaine to you What a blessed mysterie is this Doth it not grieve you that you cannot glorifie God in your times and places Behold the way if thou canst not doe it by obedience thou maist by faith and thereby make restitution of all Gods glory lost and stolne from him by thy disobedience to him By this you have peace in your consciences by this Christs blood is sprinkled upon them and that cooles the burning torments of them Rom. 5.1 The commers unto the Leviticall sacrifices and washings types of this offering of Christ could not thereby be perfected and bee without the guilty conscience of sinne none of your duties can pacifie conscience but as they carry you hither to this righteousnesse but the commers to this have no more terrours of conscience for sinne I meane they have no just cause to have any this Rain-bow appearing over your heads is a certaine signe of fair weather and that there shall be no more deluge of wrath to overwhelme thee By this all miseries are removed when thy sinnes are pardoned there is something like death and shame and sicknesse but they are not it 's said Isay 33. ult There shall be none sicke among them why so because they shall be forgiven their iniquities T is no sicknessse in a manner no sorrow no affliction if the venome sting and curse be taken away by pardon of sinne thy sicknesse sorrow losses death it selfe is better now then health joy abundance life you may here see death hell grave swallowed up in victory and now tread upon the necks of them 1 Cor. 15. You may see life in death heaven in the deepest hell glory in shame when thou seest all thy sinnes done away in the blood of Christ Jesus This is the blessednesse of all you poore beleevers and commers to the Lord Jesus what should you doe but beleeve it and rejoyce in it If the wicked that apply this righteousnesse presumptuously say Let us sinne that grace may abound and make no other use of forgivenesse but to run in debt and sinne with a license Why should not you say on the other side Let me beleeve and owne my portion in this righteousnesse that as my sinnes have abounded so my love may abound as my sinnes have been exceeding great so the Lord may be exceeding sweet as my sinnes continue and increase so my thankfulnesse glory in God triumph over death grave sinne through Christ may also increase as you see righteousnesse in Christ for ever yours so you may from thence expect from him such a righteousnesse as may make you righteous also as hee is righteous Tremble thou hard-hearted impenitent wretch that didst never yet come to Christ nor feele thy need of him or prize his blood this is none of thy portion all thy sinnes are yet upon thee and shall one day meet thee in the day of the Lords fierce wrath when he shall appeare as an everlasting burning before thine eyes and thou stand guilty before him as chaffe and stubble SECT 2. Secondly Reconciliation This is the second benefit which in order of nature followes our Justification although sometime in a large sense it is taken for the whole work of Justification strictly taken it followes it Rom. 5.1 Being justified by faith we have peace with God i. e. not onely peace from God in our consciences but peace with God in our reconcilement to him and his favour toward us Being justified we shall be saved from wrath i. e. not onely the outward fruits of wrath but wrath from whence those come Christ is first King of Righteousnesse then King of Peace Heb. 7.2 for is not finne the cause of