by them is thy servant warned: and in keeping of them there is great reward," Psa. xix. 7-11.

The decisions of conscience must be prompt as well as correct.

Although conscience greatly differs from instinct which is blind and undiscerning, yet, with all the promptitude of instinctive impulse, conscience is required to perform its functions. Numerous and frequent are the instances, in which determinations and resolutions must be formed and carried into effect, without a moment's hesitation or delay. It is of high importance, then, that sound and unimpeachable principles of conduct be adopted, remembered and applied. There should be treasured up in the mind, a correct and consistent system of general laws and maxims, so well understood in all their bearings, and so deeply felt in all their obligation, that whether in public or in private, whether in the church or in the world, they may instantaneously occur to the memory, and prescribe an appropriate course of conduct. If there be not a readiness thus promptly to decide, the opportunity for action may be irretrievably lost; or advantage may be given to the force of a sudden temptation, so that sin may be committed, and the conscience may be burdened with guilt. To exempt us from so great a danger, the God of truth has been graciously pleased to favour us with the most explicit guidance in his holy word, which " is profitable for doctrine, for reproof, for correction, and for in

struction in righteousness that the man of God may be perfect, thoroughly furnished unto all good works," 2 Tim. iii. 16, 17. Discerning with grateful admiration the fitness of the Scriptures to answer this important end, the psalmist exclaimed, "Thy word have I hid in mine heart that I might not sin against thee," Psa. cxix. 11..

The decisions of conscience must also be authoritative.

In vain will conscience speak, either in the language of advice or of remonstrance, if that voice be not regarded. If its dictates be opposed, they will usually become more feeble and less frequent, till the voice be stifled and the remonstrances suppressed. It is the restoration of conscience to its dignity and its authority, which is one of the first effects of regenerating grace, and one of the strongest evidences of the principles of holiness. To the mind which is renewed, the voice of conscience is as the voice of God. The Christian dares not, and is not disposed to refuse obedience to its dictates. He becomes conscientious; or, in other words, he is now habitually under the dominion of conscience, and distinguished by a susceptibility of feeling, which yields spontaneously to the injunctions of this inward monitor.

He would greatly misconceive of the nature of conscience, who should regard it as consisting either exclusively of judgment, or exclusively of feeling. It is neither of these separately; it combines both. The former

takes the lead; the latter fails not to follow. In obedience to its enlightened dictates, and under the influence of its most delicate sensibilities, the conscientious Christian dreads even the appearance of sin, shrinks from the approach of evil, and flees from the face of temptation.

2. There must be the habit of frequent and of faithful retrospect.

The exercise in which the apostle declared himself to be employed, with a view to maintain a conscience void of offence, must have consisted greatly in the habit of instituting a strict and determined scrutiny into the state of his mind and heart, with a view to compare his dispositions and feelings with the requirements of his God and Saviour. Now this must be a process more or less familiar to the mind of every Christian. He practically acknowledges the authority of conscience, by obeying the summons to its tribunal, and submitting to every scrutiny it requires. To himself the Christian is not, as once he was, a stranger. He cultivates assiduously the habit of self-acquaintance, and deems the knowledge. of himself scarcely inferior in importance to the knowledge of his God. Some retrospect of his heart and of his deportment he finds it desirable to take at the close of every day; and there are periods and occasions, on which he deems it important to devote to the work of self-examination an ampler portion of his time, and the full energy of his mind. With equal sincerity and fervour is he often im

pelled to offer the psalmist's prayer; "Search me, O God, and know my heart: try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting." Psa. cxxxix. 23, 24.

3. There must be the habit of immediately seeking relief when under the consciousness of sin.

When once the pleasures of a good conscience have been enjoyed, the pain of an evil conscience becomes intolerable. If at any time, under the force of temptation operating upon principles of evil not entirely eradicated, there be the commission of sin, the sensibilities of a tender conscience may be expected soon to awaken the offender to a conviction of his delinquency, and to impel the tears of godly sorrow, the sighs of a broken heart, and the emotions of genuine repentance. These feelings of distress will require, without delay, a renewed and most humble application to that precious blood, which "cleanseth from all sin," 1 John i. 7. An enlightened conscience feels the force of both parts of the representation of the apostle John, when he says, "These things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins." 1 John ii. 1, 2. The emotions of conscience, when under the sense of newly contracted guilt, and when ardently seeking the restoration of lost delights, are such as the psalmist expressed in these affecting strains; "Behold,

thou desirest truth in the inward parts. Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. Hide thy face from my sins, and blot out all mine iniquities. Create in me a clean heart, O God; and renew a right spirit within me. Cast me not away from thy presence; and take not thy Holy Spirit from me. Restore unto me the joy of thy salvation; and uphold me with thy free Spirit." Psa. li. 6—12.

The pleasures of a good conscience arise, FOURTHLY, From the testimony obtained. "Our rejoicing is this," exclaims the apostle, "the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world." 2 Cor. i. 12. This testimony was the happy result of those exercises of the inner man, in which we have seen that the apostle was habitually engaged. Now on the very first consideration of the subject, this testimony must be regarded as inexpressibly valuable and desirable. Such a testimony cannot fail to be the source of the purest and most exalted pleasures, under all the vicissitudes of human life. But of this we may be still more deeply convinced, by taking a few distinct views of its influence, especially under the most interesting circumstances, and at the most eventful periods of human existence.