Iv...In the first place, I wish to direct your attention to the consideration of the principle of conscience.

The word conscience is one of common use; and the existence of the principle which it signifies is sufficiently obvious to the minds of most men.

Of course, however, there are persons to be found in the world, who would make the existence of a moral sense in the mind of man a question; and, possibly, those who would deny the existence of such a principle altogether:* who would " put darkness for light, and light for darkness; bitter for sweet, and sweet for bitter."+

St. Paul, in his first chapter of his Epistle to the Romans, speaks of the wrath of God being revealed against the Gentiles, because they held the "TRUTH" in unrighteousness.

What TRUTH, therefore, did they hold in unrighteousness? Or, rather, how did they hold" the truth" in unrighteousness?

The apostle explains his meaning in the following words:" Because," he says, "that

* And, who would deny, as was said long ago, that two added to two made four, if their interests were effected by the position.

† Is. v. 20.

66

which may be known of God is MANIFEST in them; for God hath showed it unto them." That is that portion of the knowledge of God, and of human duty, which the human mind, without special assistance, could attain unto— that portion of knowledge, that truth, man neglected and corrupted, and became "filled with all unrighteousness;" and knowing the judgment of God, that they who commit such things are worthy of death, not only did the same, but had PLEASURE in them that did them."* For which cause, even because "THEY DID NOT LIKE to retain God in their knowledge, God gave them over to vile affections, and a reprobate mind, to do those things which are not convenient."

Again; St. Paul, in the second chapter of his Epistle to the Romans, is sufficiently positive in his declaration of the existence of an universal principle, or sense, in the mind of man, placed there to approve of certain actions and to condemn others-to good actions, pleasure as the consequence accruing: to bad actions, pain. The latter, being the warning of God's disapproval; the former, intimating the reverse.

*Rom. i. 32. See also John xviii. 37. Rom. ii. 8.

"When the Gentiles," says St. Paul, “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."

I consider this to be a plain and positive declaration of man's possessing what is commonly understood by a principle of conscience -a power within him, placed there by the wisdom of his Maker, to enable him to discriminate between right and wrong, between good and bad. And I deem this passage sufficient, to the purpose of showing the scriptural authority we possess, for maintaining the doctrine of a moral sense.

It may not, however, be useless to remind you of one or two other passages bearing upon the subject.

"is

"The SPIRIT OF MAN," says Solomon, the CANDLE of the Lord, searching all the inward parts of the belly."*

The Spirit itself," says St. Paul, "beareth witness with OUR SPIRIT."+

*

Prov. xx. 27.

† Rom. viii. 16.

Speaking of our Saviour Christ, St. John writes, "That was the true light, which

LIGHTETH EVERY MAN THAT COMETH INTO THE WORLD.

"If our heart condemn us," says St. John, "God is greater than our heart, and knoweth all things. If our heart condemn us not, then have we confidence toward God." But, if our heart condemn us, God will condemn us also. For He it is who is then condemning

us.

If our conscience, upon due self-examination, be at peace, in the conviction of our labouring in the path which is right-of our striving, to our best endeavour, to know the truth, to keep the truth, and to follow it, then may we have "confidence," says St. John; then do we have "confidence toward God:" that is, we enjoy a hope, sufficiently "sure and certain" to set our minds at rest, that Almighty God will not condemn us.

On the other hand, if our consciences convict us of guilt, and our thoughts allow us no

* John i. 9.—" That person to whom John the Baptist bare witness, was the real Author and Fountain of all true wisdom, the original discoverer of all the Divine knowledge, which men in former ages ever had, or shall have in those which are to come."-Samuel Clarke.

1 John iii. 21.

rest, in their constant accusation one of the other; God is "greater than our hearts, and knoweth all things ;" and it is He who now "distributeth sorrows in his anger.

v...Men, we know, are differently constituted, varying, in the manifestation of the qualities and faculties of their minds, as widely as in the forms and capacities of their physical frame. And it is an acknowledged fact, that some men appear to be born with a weaker faculty of discrimination between moral good and moral evil than others have by nature. There are some men, who seem " estranged from the womb," and to "go astray as soon as they are born, speaking lies.'

66

But it is also an acknowledged fact, that each faculty of the understanding may be strengthened and improved by due cultivation, as it may, on the other hand, be weakened and corrupted by neglect.

And we know that the righteous Lord will require of us only in proportion as we have received from him; that Infinite Justice taketh not up that which it layed not down; and, that, Mercy reapeth not that which it did.

* Psalm lviii. 3; and see Isaiah xlviii. 4—8.