The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

A SERMON PREACHED AT HERTFORD Assise, March 17. 1664.

JOHN VIII. 9.

And they being convinced by their own conscience, went out one by one, beginning at the eldest even to the last.

EVEN so be it with all that deal in falshood, as these persons do, that are spoken of by the Text. So be it with every one who at this time and occasion when Conscience should be stirring, and doing its just work toward the forwarding the execution of Justice, can find in his heart to hinder it, or to perswade it to the contrary: Any one that can swallow down and choak his Conscience with a false Oath, any one that shall intend a false Testimony, lay in a false accusation, or maintain a wrong cause. Awake Conscience, awake, and do thy duty, fly in his face and make him blush and be ashamed; admonish, chastise, correct and hinder him that he being convinced of his own Conscience, may either get him out, or at least it may get him off from being so injurious to others, or to his own soul.

There is hardly any Commentator upon the Gospel or this Chapter, but he will tell you that this story of the adulterous woman was wanting and left out of some Greek Testaments in ancient time, as appears by this, that some of the Fathers setting them∣selves to expound this Gospel make no mention at all of any part of this story. So Nonnus turning all this Gospel into Greek verse hath utterly left out this whole story, and so hath the Syriac New Testament first printed in Europe; and so Jerome tells us did some old Latine translations. When I cast with my self whence this omission should pro∣ceed, I cannot but think of two passages in Eusebius.

The one is in his third Book of Ecclesiastical History, the very last clause in that Book, where he relates that one Papias, an old Tradition-monger, as he characters him, did first bring in this Story of the adulterous woman, out of a book called the Gospel according to the Hebrews. For so is that passage of Eusebius commonly understood.

The other is in his fourth Book of the Life of Constantine, Chap. 36, 37. Where he re∣lates, That Constantine enjoyned him, and committed to his trust, to get transcribed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the last Translation renders fifty Copies of such parts of Scripture, as he thought might be most useful for the Churches of Constantinople: But his Greek expression seems rather to mean fifty Copies of the Gospel compacted into one body by way of Har∣monizing them together: which I am the rather induced to believe, partly, because of those Canones Eusebiani, which are so famous, and were in tendency to such a purpose: partly because he relates that he finished the work according to the Emperors command, and sent him the books 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by ternions & quaternions: which seems to mean three or four Evangelists compacted together according as they joyntly related the story.

Now if Eusebius believed that this story was introduced by Papias, as he seems to do, you may well conclude, that he would be sure to leave out this story in all his fifty Copies, which he thought unfit to be compiled with the Evangelical Story, as having no better authority, than the introduction of it by such a man. Or if the ages before Eusebius were of the same belief with him in this matter, you may see why this story might also be wanting in those times.

But I shall not trouble you about this matter, which is now past all dispute. For I believe it is hardly possible in all the World to find now a printed New Testament, either in the Original Greek, or in any other language, either Eastern or Western, wherein this story is not inserted without any question. Nor had the thing been ever disputed, if the story it self had bee searched to the botom, for then of it self it would have vindicated its own authority, to be Evangelical and Divine.

It tells of a Woman taken in adultery in the very Act, I could easily be perswaded to say, And in the very Temple too. For as our Saviour saith, They had made that House of prayer a den of Thieves, so I doubt, they made it sometimes a nest of Whores. And at this time there was offered an extraordinary occasion and opportunity for such a lewd∣ness. For as the Chapter preceding tells you at vers. 37. That the day next before this occurrence was the great and last of the Feast of Tabernacles; so the Jews Records will tell you, that that night, as also others of the same Feast, was spent by the chief men in the Nation in dancing, singing, sporting, and even revelling in the Temple-Court, vast companies of men and women looking on. Now if such night-work as that did pro∣duce such a deed of darkness as this, it was no wonder. But I leave this as not asserted.

The Scribes and Pharisees bring this woman to Christ as he sat teaching in the Temple, to have his sentence upon her, as it is like she was first brought to them to have theirs. If I should construe the Scribes and Pharisees here for the Members of the Sanhedrin, or bench of Judicature, it might plead the warrant of the words of our Saviour, Matth. XXIII. 2. where he useth the same expression in the same sence. The Scribes and Phari∣sees sit in Moses chair, i. e. the Sanhedrin sit in Moses Legislative Magistratical seat. As also the warrant of his words in this very story, where asking the woman, Hath no man condemned thee, he seems to intimate, that those that accused her had also power to judge and condemn her. However it is well known, that Scribes and Pharisees in Scripture language speak the men of the most eminency and dignity in the Nation.

They propose the case to Christ as a point of Scruple, though they intend something worse in it. This woman was taken in adultery in the very act. Now Moses in the Law com∣manded us, that such should be stoned, but what sayest thou? And indeed there were two scruples in the case.

One was as to a point in their Civil Law, viz. whether a woman taken in the very act of Adultery, might not have the benefit of Divorce, as well as a woman deprehended an Adulteress by some other discovery: since that permission of divorce was to mitigate the sharpness of the Law of putting her to death.

The second was as to a point of Civil Policy, which you may pick out of their words to Pilate, Joh. XVIII. 31. The Jews said unto him, It is not lawful for us to put any man to death. It is very generally understood, as if they meant, that the Romans had taken away from them the power of Capital punishments. But the Jews more truly give the reason of it, viz. That Murtherers and Malefactors were grown so numerous, and head∣strong, and so strong a party, that the Sanhedrin could not, durst not execute justice upon them. And let me add one other Record of theirs, which suits with the thing, we are upon, namely, they say, That Adulterers grew so common, so in numerable, that they were glad to lay aside that practice by trying the adulterous wife by giving her to drink the bitter waters prescribed by God in the fifth of Numbers. And that Rabban Jochanan ben Zaccai, who I doubt not was of the Sanhedrin at this very time, caused it to be laid aside, alledging that saying of the Prophet Hosea, I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery, Hos. IV. 14.

Now take it either way, whether the Romans had taken away the power of Capital punishments out of their hands, or Malefactors had overpowred it, that it durst not act, a just scruple arose in this case, what to do with this woman?

But these men come not for resolution of questions, but for catching advantages, which Christ well knoweth, and therefore gives them no answer, but stooping down, and with his finger wrote on the ground. Our English hath added as though he heard them not, which is rarely to be found in any Greek Testaments. Some few indeed have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as not regarding: which might very well have been spared, since Christ, when he had shewed that he heard and regarded, by saying to them; Whosoever is without sin, let him cast the first stone, yet he stoops down and writes on the ground again.

An action and gesture that seems so strange to Beza, that he plainly professeth that for this very passage, he had a suspition of the whole story, that it is not Gospel. It may be it seemed to him too like the gesture of David, scrabbling on the walls and doors in a dissembled frantickness. But if he had turned the other end of his Perspective, it would have looked more like Gods writing with his finger on the two tables of stone, for the Temple-floor was stone also.

Some on the other hand as confident, as he was suspitious, will tell you verbatim what it was that Christ wrote: who let enjoy their confidence and fancy. It is enough for us, if we can discover why he wrote, and what his intent was in this gesture. To the disco∣very of which let me observe these things to you.

I. That as the trial of an adulterous wife is the thing that is in transaction, so Christ acteth in some conformity to the trial of the adulterous wife prescribed by God, in the fift of Numbers. And much like, if I mistake not, did Moses act in the trial of Spiritual adultery, the Idolatry with the Golden Calf. In Exod. XXXII. 27. He saith to the Sons of Levi, Put every man his sword by his side, and go in and out from gate to gate throughout the Camp, and slay every man his brother, and every man his companion, and every man his neighbour. Now how could they know among so many thousands who were guilty? Why, as the adulterous wife drinking the water mixed with the dust of the Sanctuary floor, gave evidence of her guilt by her belly swelling; so Moses by Gods direction beats the Calf to powder, strews the powder upon the water of the brook that descend∣ed out of the Mount, Deut. IX. 21. causes the people to drink of it, and probably God caused some like token to appear upon the faulty.

II. The Jews have a Maxim in reference to the trial of the suspected wife, most a∣greeable to sence and reason, viz. That her trial proved of no effect, unless her husband that accused and tried her, were himself free from unchastity. Though she indeed had played the whore, and though she drank the bitter waters, and the Priest denounced the curse appointed to be denounced, yet that all had no effect upon her to make her belly to swell, and her thigh to rot, if her husband were an adulterer too, or a defiled person.

Our Saviour acts here directly according to the equity of this Maxim, and sets him∣self purposely to try these accusers, who accused the woman, and brought her to be tri∣ed. As if he had thus spoken out unto them, You have brought this woman to me for me to sentence her, as a Judge, but who made me a Judge or a Magistrate among you? But let me act this once as personating the Priest that was to try the suspected wife, and let me go by the equity of your own rule: you say the trial of an adulterous wife pro∣ved to no effect upon her to bring her to condign punishment, if her husband were guil∣ty of the like crime. You accuse this woman and put her upon my trial, are you your selves free from the like fault? If you be, stone her. He that is without sin, let him cast the first stone. But if you be not, expect not that this her trial should be of effect to her condign punishment, because you the accusers are guilty of the like fault, or of some such notorious fault your selves.

If we should strictly understand the words, He that is without sin, for he that is without the guilt of this same sin of uncharity, among you, it were but agreeable to the constructi∣on of the phrase, Luke VII. 37. a Woman in the City that was a sinner; which is com∣monly understood a Common strumpet. And it were agreeable to that title that Christ once and again puts upon that generation, calling it a wicked and adulterous generation. And it were but agreeable to the lascivious temper of the Nation, as I observed before. But take it to mean some other notorious crimes, you see our Saviours dealing is exactly according to the equity of that Maxim mentioned, viz. No trial of the adulterous wife to condemn her, if the husband that accused her be an Adulterer himself.

III. Whereas the Priest in the trial of the suspected wife, was to stoop down and take of the dust of the Sanctuary, to make her drink it; and he was to write the curses he denounced against her in a book; the gesture of our Saviour here remembers both. His stooping down, and making the pavement of the Temple as his book, and writing in the dust there something most likely bitter and grievous against them he tried.

VI. The trying Priest wrote the curses in the book, and as soon as he had done he blot∣ted them out with the bitter waters again: because the matter was doubtful, that he was upon, whether the woman was guilty or no: if the were guilty then there were curses written, if she were not, then they were blotted out: But here Christ is sure of the guilt of the persons he puts to trial, and therefore he writes not, and blots out again, but he writes and he writes again. And herein he imitates the acting of the trying Priest again. For he, as the Jews expound his acting, first denounced the curses, then made the Woman drink the bitter waters, and then he denounces the same curses again. So Christ stoops down, and writes some such thing, it is like, of the same nature, and then potions these whom he tries with that draught, that went down so bitter with them,

He that is without sin, &c. and then stoops down and writes again; which while he is doing, They being convinced by their own consciences, went out one by one, &c.

I have been the longer upon the whole story, partly to unfold these things that are most material in it, which, it may be, every eye doth not observe in reading of it, and partly to vindicate it to its native and genuine authority of Evangelical and Divine. And now to speak of the words and passage in the Text.

The first gloss we may make upon them may be in silence and wonder. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, you hear of strange things in it.

• 1. That the Consciences of such men as these should be brought to any conviction at all, men sworn to mischief and to be unconscionable.
• 2. That so many such Consciences should be convinced all alike, and altogether and all at one stroke. For the very words intimate, that they were some number, and that con∣viction seized upon the whole number.
• 3. That they should be convinced with these few words, He that is without sin, &c: when they had taken no thoughts of any such thing before.
• 4. That they should be so overpowred by conviction, as to their own shame before the multitude to proclaim their guilt by departing away and not standing to it.

But, by way of Doctrine hence,

So little is any man able to stand before, or to stand against the Conviction of his own Con∣science, when Christ is resolved to set it on.

And this is that I shall insist upon out of the words; which ariseth very pregnantly out of them, and lieth very plain in them to be observed: That little is any man able to stand before, or to stand against the Conviction of his own Conscience, when Christ sets it on.

Think you that if the poor guilty Delinquent, that stood now at the bar, had spoken the very same words to them that our Saviour doth, that they would have had the same effect upon them? Had she said, He that is witho•• sin among you let him ••ast the first stone at me; do you think they would have parted with Conviction of Conscience as they did? Their answer to another poor person, that was innocent, that went about a little to in∣struct them; Thou wast altogether born in sin, and dost thou go about to teach us, in the next Chapter, may give you a guess what their answer would have been, if she had gone about thus to try them; Thou a whore just now taken in the act of adultery and dost thou go about to reprove us? But it is Christ that speaks the words, and Christ resolved to set con∣viction home upon them, to shame them before the company, and to confound them in their own Conscience: and therefore he sends Thunder with his Lightning, adds his Power to his Word; and with these two edges of the Sword of his mouth he cuts so keen, that they are neither able to avoid the stroke nor to abide it. So little is any man able to stand before or to stand against the Conviction of his own Conscience, when Christ is re∣solved to set it on.

For the proof and attestation of this truth, I might call for all the mourning men and mourning women, that ever were in the World, either under the torture of horror of Conscience, or under the pangs of Remorse. I might call even Heaven and Hell to bear witness to it; either the Saints in glory, that have been here so convinced of their duty, that they were not able, nay not so much as to be willing to stand against it: or the damned in Hell, eternally so convinced of their guilt and condition, that they are utter∣ly unable to stand before it.

But as he once that had received an unjust sentence of death against himself from a wicked Judicature, cited all his sentencers within such a time to answer God and him; so let me make such a challenge, what Conscience soever is here, or in all the World, that is most unconscionable, that can swear and forswear, lie and oppress, whore and drink, or commit any sin without remorse or feeling: Whosoever is come or shall come to this present meeting and occasion with intent to take a false Oath, to bear false Witness, to lay in a false Plea, or to maintain a wrong Cause; I chalenge every such a Person, every such a Conscience at one time or other, either in this life, or within a moment after he is departed out of it, to bear witness and to subscribe to this truth, That little is any one able to stand before or against the conviction of his own Conscience, &c.

To speak of Conviction of Conscience at such a time and meeting as this, is to speak of an Assise in the Soul at the Assise of the County, of Conviction of Conscience at a time when Conscience and Conviction had need to be stirring in a special manner: A sub∣ject for discourse very agreeable to the occasion, could I but frame a discourse adaequate to the subject. But I must crave your help and assistance for such a work; that as I am to speak of Conscience and Conviction, so your Consciences would go along, and speak

also to it, and make out in the discourse of your own Conscience what I speak too short concerning Conscience or Conviction. That whereas all that I can speak will be but as a very short note in the Index, you would turn into the book of your hearts, and see how largely you can read it there.

You see thereby three things plainly before us to speak unto, Conviction of Conscience, and Christs setting it on, and man unable to withstand such setting on. No one of which but might take up more time in discourse than is allotted; and therefore I shall twist all together in these considerations.

I. First, Being to speak of Conviction of Conscience, I may begin much after that oenig∣matical stile, that the Apocalyptick useth in speaking of the eighth beast in Revel. XVII. 8. where he saith, That he was and is not, and yet he is. So there is Conviction of Consci∣ence, that is not Conviction, and yet it is. As there are too many in the World, that have no Conscience at all, and yet have a Conscience. As Absoloms long hair signified he was a Nazarite, and under a vow: but Nazarism in an Absolom signified as good as no∣thing, and yet as to his condemning it signified something.

There is Conviction of Conscience, if we may call it Conviction of Conscience, that is a thing without life, without feeling, without fruit, like Pharaohs thin ears of corn, that sprang up like ears of corn, but are blasted as soon as sprung up, and are empty and come to nothing. Conscience and Memory are so lodged together in the faculty of the Understanding, as two infants laid together in one and the same cradle, that Conscience cannot but receive some jogging, some motion, some touch from its cradle-fellow, and its cradle.

The profanest wretch that is, cannot but sometimes be told by his own heart, that he hath done evil, and that he doth not well: he cannot but remember, that he hath com∣mitted such and such abominable actions: he cannot but be convinced he hath done what he should not, that he hath incurred guilt and danger in so doing: he cannot but be convinced he should do otherwise; and yet all this while he hath no impression upon his heart, no remorse, no amending, but doth the same things still and still. Here is a spark of Conviction struck out between the flint and steel, between his memory and under∣standing, and it lights into the tinder of his Conscience: but this is damp and dead, that it takes no fire, and the spark presently goes out and dies. A blasted Conviction, like Pharaohs thin ears; an abortive Conviction, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Apostles language though in another case, a thing born out of due form, Conviction born dead, and not shaped or formed to the feature of a due conviction. I may compare it to letters written in paper with the juice of a Lemmon, out of which you cannot spell either sentence or sence without bringing it to the fire: and fire in time will make these letters legible, to him that now will see nothing in them.

II. Secondly, There is a Conviction of Conscience, that brings with it some over∣powering, some more, some less, some for one end, some for another. I say, some over∣powering. In that dispute about the resistibility or irresistibility of grace, as far as I can see into the dispute, this distinction might be useful and advantagious toward the deter∣mining of it, viz. to consider what the Spirit of God doth to the heart by way of try∣ing it, and what it doth with intent and resolution to overpower it. The former part of the distinction you have in Exod. XX. 20. Fear not, for the Lord is come to prove, or try, you. The latter in Esa. XXVI. 11. They will not see, but they shall see and be ashamed. The former in Revel. III. 17. Christ stands at the door and knocks, to try whether he shall be entertained. The latter in Ezek. XXII. 14. How can thy heart indure, and thy hands be strong in the day that I shall deal with thee, when I break in resolved to overpower thee? As in that blasted conviction I spake of before, there was a trying but no over powering, so there is some over powering conviction also, that is but for trial.

There was some overpowering Conviction upon the Consciences of those men in the Text, and that in a very great degree, when it packt them out of the room and com∣pany, but this was far from overpowering them to the utmost end of Conviction; but it was only by way of trial, how they would improve this Conviction to that utmost end. So that was a very overpowering Conviction upon the Conscience of Herod, that made him reverence John Baptist, and to hear him gladly and to do many things according to his doctrine, but it was far from attaining the utmost end of Conviction: it was only by way of trial, whither he would come up to the utmost end or no. This Conviction neither they in the Text, nor Herod could resist, for Conviction brake in, whether they would or no, but the ultimate operation of Conviction they resisted; because in this Convicti∣on the Spirit of God did only try them, not resolved to overpower them to the utmost fruit and effect of Conviction.

III. Thirdly, Now the ultimate effect of Conviction is double and divers, according to the duplicity and diversity of the matter of Conviction it self; namely, when the Conscience is convinced of its condition, or when it is convinced of its duty. The for∣mer

so, that it is awaked like Jonah with a storm, and not able to stand before the Con∣viction, but is broke all to pieces by terror and torture: the latter, that it is not able to stand against the Conviction, but is overcome and overpowered to close with its duty.

I shall illustrate the former, by comparing the case with a known story, and the latter by speaking to a case of Conscience worth the knowing.

For the first, it is well known how God tried the Hearts and Consciences of Pharaoh and the Egyptians, by Moses words and miracles, and how again and again he in some degree did over-power them; but still they resisted, and came not up to the proper and ultimate effect of Conviction, to own and to do their duty. At last he brings them into the horror of three days darkness: and in that darkness they are haunted with dread∣ful and horrid Apparitions of Fiends and Devils. For observe in Psal. LXXVIII. 49. when the Holy Ghost is reckoning up the Plagues of Egypt; and instead of mentioning the Plague of darkness in express terms, he mentions that that was the very quintessence of that Plague, He cast upon them the fierceness of his anger, wrath and indignation and trouble, by sending evil Angels among them. What Conviction, think ye, these mens Con∣sciences were struck withal, in the sence of their condition, when they are so overborn with it, and even crushed all to pieces with horror, and are brought even into the sub∣urbs of Hell? They felt the fierceness of the anger, wrath and indignation of the Lord; they saw his dreadful executioners about them, Fiends and Devils: and they are all the while chained up in fetters of darkness, that they cannot out-run their horror: they can∣not abide the horrid confutation of Conscience they are under, nor can they avoid it. Ah! wo, wo, wo to the people, to the person is in such a case.

And to such a case doth God sometimes bring the Consciences of men even in this life, though not exactly in the very same kind of execution. Who hath read the story of Spira? Does he not see him and his Conscience in as dreary a condition as these men, though not in the very same way of tormenting? What ails Lamec to howl so horribly, Gen. IV. 23, 24 that he had slain young and old, and undone the World by the cursed example of his Polygamy; that he is in seventy and sevenfold more cursed condition than Cain, who had slain only one Abel. Lamec, what is the matter? Oh Conviction, Conviction of Conscience, set on with such horror, that it grinds his soul even to pow∣der, and he cannot stand before it, he cannot stand under it. What ails thee, Judas, to confess thy fact against thy self with so much sadness and confusion of spirit? Why to east down thy thirty pieces of Silver, which thou hadst got so notoriously, and bought so duly? Oh! Conviction of mine own Conscience, which bears me down, and lies hea∣vier on my Soul, than a thousand thousand milstones. They shall say to the Rocks fall on us, and to the Hills cover us. And those weights seem lighter, than the burden of Consci∣ence, that lies upon them.

Here is Conviction of Conscience overpowering ad ultimum quod sic, as far as possible in that kind, and as far as possible in this World: a man so throughly convinced of his lost, undone, damnable condition, that his Conviction is his Hell already, and he cannot suffer, or feel more of Hell till he come there. But

Secondly, There is a Conviction of Conscience overpowering to the utmost effect of Conviction, that is smoother like Jacob, and not such a rough thing as this Esau: a child of the freewoman, and of the promise, and not of this spirit of horror and bondage: and that is when a man is so convinced in Conscience concerning his duty, that he cannot but with all earnestness set to it and keep to it. As in Jer. XX. 9. The word of the Lord was in my heart as a burning fire shut up in my bones, that I was weary of forbearing and could not stay. This I shall illustrate to you by looking into a case or state of Conscience, re∣ferring something to the Conviction spoken of last before, and also to this we are speak∣ing of now.

Many a dear child of God walks in darkness, and sees no light from the time of his new birth to his grave; he walks in brokenness of Heart and dejection of Spirit, and never sees good day. His example may be instance enough for all others, in Psal. LXXXVIII. 15, 16, 17. I am afflicted and ready to die even from my youth up, I suffer thy terrors, I am distracted. Thy fierce wrath goeth over me, and thy terrors have cut me off. They came round about me daily like waters, they compassed me about together. Now what is that that bears such a Soul up that it does not sink under despondency and despair? It is a wonder that such a one can live▪ and what is it that he lives upon? Upon the strong and overpower∣ing Conviction and sence of his duty. Every child of God that is born to God by the new birth is in Rebecca's case, with a Jacob and Esau struggling in her, but the younger overcoms the elder. He hath a twofold overpowering of Conscience in him, namely, con∣cerning his lost condition, and concerning his duty, and the latter overcoms the former. He hath those pangs and anguishes of Conscience through the sight of his sins, and sence of Gods displeasure, that it brings him to the very brink of Hell, and of the gulph of dis∣pair, but he hath withal so strong an impression of his duty, that that keeps him from sinking or falling in.

A travailer towards Heaven walks upon two legs, Hope and Sence of his duty. Now many and many a time his hope like Jacobs thigh is sinnew-shrunk and lame, and hath no strength at all in it; yet he makes shift to bear upon his other leg, the sence of his duty, that Jacob-like at last he limps out to his journies end. The hope of a good Soul may be in the dark, that he cannot see the glimmering of the least spark of it, but the sence of his duty is always in his s••ght, that he cannot but look on it, and walk after it.

The case of Jonah in the Whales belly, Jon. II. 4. I said, I am ••••t off from the light. Why Jonah, then thy case is desperate, and there is no hope. But I will yet look toward thy holy Temple. That is my duty, and I must not give out from it. That good man in Psal. LXXXVIII. thou seest, thou hast waited, and prayed, and laboured for comfort all thy time, and no comfort comes, there is no hope, strive no longer. I, but it is my duty to wait, and pray, and labour, and I must hold to that, and not give out. Job dost thou not see thy hopeless case, dost thou still hold thine integrity, blessing God and dy∣ing? Ah! thou speakest like a fool, saith he, though God kill me, yet will I trust in him, I will wait on him, this is my duty, and I must do it.

Oh! This is worth your laying to heart. If ever your case come to despond in hopes and comforts, yet to ••ear up with this, Though I cannot see it is the Will of God to shew me comfort, yet I am sure it is his Will that I should hold out in doing my duty. I long for assurance of pardon of my sins, and cannot find it. I pray, and wait, and labour for grace, and hope, and comfort, and cannot feel it. My heart is as sad as ever, as dull, as slippery, as incumbred as ever, yet come what will I must not leave my hold, I must pray, and wait, and labour still, it is my Duty. Thus hath many a sad Soul been born up under despondencies, that have seen no light, hope nor comfort; that it hath been a wonder how they have holden up: yet have lived upon a hidden manna: as in Revel. II. 17. have been born up upon this crutch, the overpowering Conviction of their Consci∣ence concerning their Duty.

IV. Fourthly, Every Conscience in the World must at one time or other come to such ultimate Conviction, in the one kind or other, either to confusion and horror, or to conversion and setting to his duty. Cain, if thou do well, shalt thou not be accepted, but if thou do not well, sin lies at the door, Gen. IV. 7. The word in the Original ••••••••••fies sin, but more commonly a sin-offering, and that laid at the door. And that I take to be the mean∣ing of the place, and this to be the first doctrine of Repentance in the Bible. Though thou do not well, yet there is a sin-offering to make thy peace: repent and thou shalt be pardoned, but if thou do not repent, sin and vengeance lies at the door, ready to seize upon thee. Sinner, if thou improvest trying Conviction, as thou oughtest to do, thou mayest come to the kindly overpowering Conviction to set thee to thy duty for thy ever∣lasting comfort; but if not, expect overpowering Conviction at one time or other to thy eternal horror: And to this sence could I easily be induced to believe those borrowed ex∣pressions of Daniel mean, Dan. XII. 2. And many of them that sleep in the dust of the earth* 1.1 shall awake, some to everlasting life, and some to shame, and everlasting contempt: A resur∣rection of dead Consciences, as well as dead bodies. Conscience of it self is one of the sleepiest things in the World, if God would let it sleep, but he will suffer no Conscience to sleep for ever. But up sluggard, Jonah why sleepest thou, either call upon thy God or betake thy self to thy duty, or into the Sea of horror and confusion, and sink and be drowned.

And so much be spoken, or rather so little of much that might be spoken, concerning the first thing that lay before us to be spoken to, viz. Conviction of Conscience.

Notes

• * 1.1

  Joh. V. 28, 29