on him the coveted boon of self-oblivion. And on the other hand, one of the peculiar felicities of the good is to be able to look back on time well spent, and opportunities of usefulness improved: and this, not in a pharisaic, but a grateful, spirit; after the example of the Redeemer Himself, when, in addressing His Heavenly Father, He said, "I have glorified Thee on the earth: I have finished the work which Thou gavest Me to do."

4. And closely connected with and involved in the complex operation of conscience, is its anticipation of futurity: it points to the consequences of what we do, and indicates the probability of just retribution. According to the report which memory makes of the past, the feeling of hope or fear is awakened and made to predominate: if that report is favourable, the prospect before us is bright and cheerful; but if its report be condemnatory, our prospect of the future is overcast with gloom. Thus the Apostle Paul, in the near approach of martyrdom, is not only undismayed, but even triumphant. He exclaims, "I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not to me only, but unto all them also that love His appearing." (2 Tim. iv. 6-8.) And Saul's former victim, the protomartyr Stephen, when falling beneath the murderous blows of his infuriated persecutors, exclaimed, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God." And ere he closed his eyes in the sleep of death, invoking that Saviour with his last breath, he said, "Lord Jesus, receive my spirit." On the other hand, the sinner anticipates with terror the day of doom, from which he cannot escape. He may endeavour to persuade himself that he is not accountable, and that there is no future day of reckoning but his infidel opinions are contradicted by his feelings. There is ever" a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries." "The wicked man travaileth with pain " all the days of his life; and he "knoweth that the day of darkness is ready at his hand."

But while conscience is thus a guide to direct us, a recorder of our actions, a witness to give evidence against us or on our behalf, a judge to condemn or acquit, a ruler to reward or punish, and a prophet to foretell an ampler and more complete retribution, we must remember that its light is not inherent or original. As the eye can see nothing, unless it receive light from without, so the mind remains dormant until enlightened from above. By the influence of Divine truth, in whatever degree imparted, the moral faculties are awakened and directed. Revelation is older than the Written Word, and was at first oral and traditional. That knowledge which, as St. Paul tells us,

leaves wicked heathens "without excuse," (Rom. i. 20,) must imply a revelation of duty, as well as of the Divine existence. Hence the same apostle tells us, that "when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another." (Rom. ii. 14, 15.) The Jews were still more highly favoured; their advantages, as the chosen people, were "much every way; chiefly, because that unto them were committed the Oracles of God." But our privileges exceed even theirs; for, in addition to the older Scriptures, we possess the New Testament. The advantages which have been thus conferred by a direct revelation are, that our duties are more fully made known, and more authoritatively enforced, than they are by the light of nature, while the motives to piety and virtue are greatly increased.

Nor is the authority of conscience independent, nor its supremacy absolute. Over the other faculties of the mind, indeed, it holds rightful sway, and is not amenable to any external earthly tribunal: for the only Lord of conscience is God; on whose will and word, whether that word be uttered or unspoken, the authority of its decisions must ultimately rest. The court which it holds in the human breast is only subordinate to that tribunal which is absolute and supreme. Its decisions, though solemn and important, are provisional, not final. There will be held a court of universal and final review-the great agsize-the judgment of the great day; when the secrets of all hearts shall be made manifest, and the decisions of conscience will be reversed or corrected, if they have been in error; or confirmed beyond reversal, if they have been according to truth.

II. We have now to inquire, What is implied in having “a good conscience ?"

"A good conscience" may be described as one that properly fulfils every purpose for which that faculty was bestowed on man. In the fullest sense of the term, it is one that is both enlightened and faithful, wakeful and tender; yet burdened with no guilt, and pained with no remorse. It differs equally from a stupid and from a guilty conscience, from an insensible and an accusing one. It is of such a kind that its testimony is favourable yet honest, and its decisions are at the same time both satisfactory and according to truth.

1. "A good conscience" is an enlightened one: it must include a knowledge of our duty, as far as we have the opportunity and means of ascertaining it.

Whatever allowance may be made for that ignorance which is unavoidable, as in the case of persons born and brought up among barbarous tribes or in heathen countries, the plea of ignorance cannot

avail for those in whom it is voluntary, and who have the means of information and instruction at hand. Such ignorance, instead of palliating men's misdeeds, is itself a distinct offence, and an additional ground of condemnation. Many "receive not the love of the truth," and therefore believe it not, because they have "pleasure in unrightcousness." (2 Thess. ii. 10, 12.) "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." (John iii. 19-21.)

It is not the office of the moral faculty to make or modify the law but, like an able and upright magistrate or judge, faithfully to interpret and honestly to administer it. But without a knowledge of the Divine law, conscience must be unfurnished for its work, and unprepared to fulfil the purpose of its commission. For if it be not enlightened, how can it guide us in the path of duty? "Can the blind lead the blind ?" And in its judicial capacity, how can it, without proper information, pronounce on the moral character and desert of our actions and conduct? A judge ignorant of law would not be endured; but what should we think of a judge who, having the means of ascertaining the law, purposely remained ignorant of it, that he might have an excuse for his unjust or erroneous decisions?

He who wishes to have "a good conscience" must, therefore, avail himself of every aid within his reach for ascertaining truth, and becoming acquainted with the will of God, which is the supreme law by which our conduct and the decisions of the monitor within are to be regulated. Thus Isaiah says, "Should not a people seek unto their God...to the law and to the testimony? If they [the oracles you consult] speak not according to this word, it is because there is no light in them." It is from the revelation of Divine truth, contained in Holy Scripture, that conscience draws its light, as the earth and planets derive theirs from the sun. Thus the Psalmist, having described the sun going out of his chamber, and enlightening the whole earth, adds, "The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring for ever: the judgments of the Lord are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. Moreover by them is Thy servant warned: and in keeping of them there is great reward." (Psalm xix. 7-11.)

2. "A good conscience" is further characterized by a high degree

of moral sensibility, a readiness to distinguish right from wrong, a quick perception and tenderness of soul, which makes it shrink from the approach of sin, and recoil from the touch of evil. We should not, however, confound this tenderness of conscience with scrupulosity. The former is like the exquisite sensibility of the sound eye, which gives immediate warning on the approach of danger, and is incommoded and annoyed by the contact of even a mote or an atom, and cannot rest until the offending substance be removed. But the scrupulous conscience is like the eye when rendered preternaturally sensitive by disease, which starts at phantoms, and recoils from shadows. The good man is more pained for lesser faults, and even omissions, than others are on the commission of grave offences; and is accordingly careful to shun them. But "we find some who fear where no fear is; who are continually condemning themselves without cause; imagining some things to be sinful, which the Scripture nowhere condemns; and supposing other things to be their duty, which the Scripture nowhere enjoins. This is properly termed 'a scrupulous conscience,' and is a sore evil." It is certainly opposed to "the spirit of a sound mind.”

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But it is not enough that conscience be enlightened and tender; for, although this is indispensable, something further is necessary to the possession of "a good conscience." A mind enlightened and awake, though burdened with guilt and clamorous with self-accusation, is infinitely preferable to a careless and obdurate one. For as bodily pain indicates danger, and warns us to seek the removal of that which has caused it, so the pain which conscience feels as the result of any transgression, warns us of a still greater danger, and should prompt us to seek its removal without delay. As the absence of plague or palsy does not of itself constitute bodily health, so it is not enough that we be free from that moral paralysis which is the spirit's last and most fatal disease. We have therefore to add, that if sins against God occasion the sinner no pain, his case is desperate; but if they give him pain, there is some hope. Yet "a good conscience" implies more than the absence of insensibility, and is inconsistent with a consciousness of guilt. We know that the plea of absolute innocence cannot be maintained by fallen man, either at the tribunal of heaven, or in his own heart. "If we say that we have no sin, we deceive ourselves, and the truth is not in us." If that condition were essential, a good conscience" would be unattainable and impossible. "How then can man be justified with God? or how can he be clean that is born of a woman?" We have in the Gospel of Christ a Divinely-authenticated answer. There we learn, that,

3. "A good conscience" implies a deliverance from guilt and

condemnation, as the result of "repentance toward God, and faith toward our Lord Jesus Christ." "For godly sorrow worketh repentance to salvation not to be repented of." And it is the peculiar excellence of the Christian religion that it alone makes authentic and effectual, as well as express, provision for "healing the wounds of bitter remorse and anxious fear, which the sense of guilt hath inflicted."* For "God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them." And "if we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." Hence that all-atoning sacrifice, by which the Divine justice has been satisfied, cannot fail, when apprehended by a true faith, to appease the clamorous voice within, and satisfy its most urgent demand. He "who was delivered for our offences, was raised again for our justification. Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ." And if we have peace with God, we have true inward peace as the result. "It is God that justifieth, who is he that condemneth?" Surely, him whom God absolves from guilt, an enlightened conscience will not condemn.

4. A good conscience implies the renewal of the soul, and its restoration to the moral image of God, producing and insuring a life of piety and obedience. Repentance, which includes grief for past offences, and a hatred of all sin, is deepened and strengthened by that assurance of pardon which results from a true faith in Christ; and will bring forth its corresponding fruits. This continuous repentance of the pardoned, and the faith which works by love, and makes all things new, afford the best assurance of a life conformed to the will and commands of God.

5. It includes a well-grounded hope of eternal life.

This hope has existed, in different degrees, under different diapensations, and has always been more or less associated with piety and moral virtue. The ancient Greeks conceived the other world, which they called "Hades," to be divided into two distinct regions,— Tartarus, a place of torment for the bad; and the Elysian fields, a place of delight for the good. In the writings of Moses, indeed, no explicit promise was given of happiness in a future life, as the reward of obedience, lest it should be inferred that the Law could give life; which would have implied that no higher or better dispensation was necessary. (See Hebrews vii. 11, 19; viii. 6; ix. 8.) But the doctrine of future rewards and punishments was held by the ancient Hebrews from the beginning of their history. Yet so much more full and express is the revelation of a future state under the Christian