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of the blood of Christ, "the Spirit beareth witness with our spirit"-or our conscience-" that we are the children of God, and if children, then heirs, heirs of God, and joint-heirs with Christ." We receive "not the spirit of bondage again to fear, but the spirit of adoption, whereby," with filial confidence and love, "we cry, Abba, Father!" Such were the feelings with which St. John taught the early Christians to look forward to the future, when he said: "And now little children, abide in him," that is, in Christ, "that when he shall appear, we may have confidence, and not be ashamed before him at his coming." He then expresses the joyful confidence of a mind, in which the power of divine grace has overcome all guilty fears, and all disturbing apprehensions; "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God." 66 Beloved, now are we the sons of God, and it doth not yet appear what we shall be, but we know that when he shall appear, we shall be like him, for we shall see him as he is." How animating is such a prospect; how purifying are such hopes; how refined and satisfying such aspirations towards heaven! Happy are they who, having their hearts sprinkled from an evil con⚫science, can look forward to this glorious result, can feel the power of these sanctifying hopes, and can habitually breathe these fervent wishes towards the heavenly Jerusalem.

11 John ii. 28.

2 Ibid iii. 1, 2.

It is hoped that the reader will not turn away from this important subject, without seriously examining himself, to know whether his heart is, or is not "sprinkled from an evil conscience." • Men are not easily convinced,' observes the pious writer before referred to, Men are not easily convinced and persuaded of the deep stain of sin; and that no other laver can fetch it out, but the sprinkling of the blood of Jesus Christ.' • Be not deceived in this,' he proceeds, it is not a transient sigh, or a light word or wish of God forgive me; no, nor the highest current of repentance, nor that which is the truest evidence of repentance, amendment; it is none of these that purifies in the sight of God and expiates wrath. They are all imperfect and stained themselves, cannot stand to answer for themselves, much less be of value to counterpoise the former guilt of sin; the very tears of the purest repentance, unless they be sprinkled with this blood, are impure.' . . . 'There is nothing further out of nature's reach, and out of its liking and believing, than the doctrine of redemption by a Saviour and a crucified Saviour, by Christ, and by his blood, first shed on the cross in his suffering, and then sprinkled on the soul by his Spirit. It is easier to make men sensible of the necessity of repentance and amendment of life (though that is very difficult) than of this purging by the sprinkling of this precious blood. Did we see how needful Christ is to us, we would esteem and love him more.'-Leighton's Comment. 1 Peter i. 2.

CHAPTER XIII.

A GOOD CONSCIENCE.

True meaning of the term 'good conscience.'-The properties of it.1. Sincerity, not what is often so called, but real desire to know and do the will of God, and a deep sense of guilt.-Sincerity may consist with ignorance, but not with pride, or indifference to divine truth. Nathanael.-2. Spiritual illumination, as distinguished from natural talents, and the application of them to divine subjects. -Prayer necessary to obtain it.-3. Humble confidence in God's mercy through Christ.-4. Tenderness.-A tender conscience sympathizes with others.-Keeps all the powers of the mind in a sound state. Shrinks from contact with sin.-Mourns over its own faults. -Is serious and earnest in religious duties,-open and frank intercourse with mankind, yet giving no needless occasion of offence. -5. Firmness. Decision and courage, as distinguished from scrupulousness. The power of a good conscience most evident in critical seasons. Yet it may be traced in the general conduct of life.Peculiar adjustment of various properties implied.-Wilberforce.

IN consequence of the defective standards by which men generally judge of their own actions, there is no term more open to misapprehension and abuse, than that of a "good conscience." They who consult inclination in fixing the rule of right,' are but in fact measuring themselves by themselves,' or making their own wishes the standard of their duty. Hence it follows that

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conscience is often pleaded on behalf of actions, which none but their authors would ever pretend either to justify or to excuse; and hence it also follows, that according to men's estimate of themselves, nearly all have "good consciences," whatever besides there may be in their character which is obviously not good. A "good conscience," is often held to be synonymous with a "quiet," or an unaccusing conscience. But this is not the true meaning of the expression,-not the sense in which St. Peter speaks of " having a good conscience;" and St. Paul, of "holding faith and a good conscience." The term implies, not merely a mind satisfied with its own state, but satisfied with it, on sufficient evidence. No conscience can, in the proper sense of the word, be called good, to which "the blood of sprinkling" has not been applied by the Holy Spirit. The length at which this great and essential truth has been explained, will render it unnecessary here to do more, than simply to caution the reader generally, against all mistake on the vital and important question, respecting the true foundation and character of Christian excellence. The Christian's goodness is derived, not innate. He is not like the sun, emitting radiance of his own to be reflected by others; but like a planet, shining in borrowed beams, and reflecting the light he receives from the Sun of Righteousness. He owes every thing

11 Peter iii. 16.

21 Tim. i. 19.

to Christ as the meritorious cause; every thing to the Holy Spirit as the efficient cause; every thing to the eternal Father, as the great first cause of his salvation. If therefore he possesess a "good conscience," it is the gift of grace, and to God the Father, Son, and Holy Ghost, he freely ascribes all the glory.

We may now proceed to notice some of those properties by which a good conscience is distinguished. It is good, inasmuch as it is sincere, enlightened, humbly confident in the mercy of God through Christ, tender, and yet firmly courageous. 1. The first mark of a good conscience is sincerity.

Here it will be necessary to distinguish between a certain natural frankness of disposition, which abhors all dissimulation, and true Christian sincerity. The former may exist without the latter; and however amiable in itself this open-hearted, generous turn of mind may be, it does not necessarily imply the operation of any real Christian principle. The stream cannot rise higher than its source. If our sincerity springs only from natural feeling, it will never produce spiritual results; it will never reach divine and heavenly objects, nor call into action truly religious principles. A man may be a sincere friend, a sincere patriot, a sincere benefactor of his kind, who still wants the first property of a sincere Christian; which is nothing less than a decided purpose to serve God, a constant desire to please and glorify him, and a

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