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selves to fall into that depth of idolatry and wickedness in which they were then buried pointing out at the same time the just punishment from Almighty God which awaited them; and this, to press upon them the necessity of a speedy repentance, and to teach them the value of the great blessing of the Gospel, in not only holding forth the pardon of sin, upon sincerely forsaking it, but a restoration to the favour of God for ever.

But at the same time he fails not to remind them, that the Jews themselves were equally criminal with the heathens, or more so; because, with their greater light and help from God, they had fallen into crimes no less aggravated.

After which he tells them that Jews and heathens, if virtuous, would still equally be saved; and if wicked, equally punished at the last day (ver. 11.) for that there is no respect of persons with God. (ver. 12.) "For as many as have sinned without law shall also perish without law." (ver. 13.) "For not the hearers of the law are just before God, but the doers of the law shall be justified." i. e. Men would be punished in proportion to their abuse of their respective advantages.

And

And it was not the possession of the superior advantages of an extraordinary revelation from God, which the Jews had so long possessed alone, that would recommend any to his favour, but the living conformably to them.

He then goes on to remark in the words of the text-that it by no means followed, because the heathen world had no revealed law of God to direct them, that therefore they were not accountable to God, the subjects of his moral government, capable of reward for their virtuous behaviour, and liable to punishment for the contrary: because God had given them natural powers to discern and approve, and follow things holy, good, and excellent; which appeared from that inward jurisdiction of conscience which God had planted in every man; and from the disputes which men had with one another about their respective conduct, in which they accused others, or defended themselves. For this supposes a common knowledge and discernment of some things to be true, and just, and good, and right; and the contrary. "For when the gentiles which have not the law, do by nature the things contained in the law; these hav ng not the law are a law unto themselves;

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selves; who show the work of the law written in their hearts; their conscience also bearing witness, and their reasoning between themselves accusing or else excusing one another."

The declaration of the apostle will lead us to speak of conscience, the light of God within every man's breast, that power or principle within us, which passes sentence on our actions, and, with the authority of a judge, acquits or condemns us; the lamp and guide of life to carry us with integrity and safety through this world, and fit us for another. It is therefore a matter of the utmost moment to us to be well informed about.

I shall therefore endeavour to describe distinctly what it is, and how it is acquired. Secondly, Whence comes that strange difference amongst men in this respect, that what one man rightly condemns as wicked and wrong, another shall think right, and have no scruple in doing it; together with such other useful reflections which shall arise on the subject. And,

I.

Now this faculty, or ruling power of conscience within us, which judges of our ac

tions, is not born with us, but only a capacity for it.

And it arises from the various instruction and information which we receive concerning our duty as rational beings and the creatures of God; from the knowledge we acquire of the difference of actions, right and wrong, good and evil; from being taught the excellency of piety and virtue to promote our true happiness; and also that they are things agreeable to the will of him that made us, and who gives us all our powers; and therefore will require at our hands, that we practise according to what he has thus made known to us.

It is from these considerations, and the impressions they fix upon us, and our acting from them, that this that we call conscience is formed within us.

It is the sum and result of all the knowledge we receive concerning God, our duty, and true happiness, by which the mind passes judgement on itself; and absolves or condemns, with a full persuasion that the sentence will be confirmed by him that made it.

For as he formed us so as to be capable of attaining such a governing principle, we may conclude as clearly as if he had P 2

told

told us by a heavenly voice, that it is his will that we should be guided by it.

This also further appears from the inexpressible satisfaction that flows from acting according to these dictates of our minds, and the insupportable horrors of violating and going contrary to them; which last has been particularly verified in tyrants and persecutors, and the great authors of human bloodshed and misery, even in men who in other respects seemed to have no sense of God whatsoever.

But the Almighty Governor of the world, and the inflexible patron of that which is right and good, has so framed the human constitution, that benevolence, truth, and righteousness, will revenge themselves on men for their violation of them-will have their rights. And although many escape their punishment here, and go on wantonly breaking these sacred laws, and bringing in confusion and mievil work into God's creation, sery, and every to the end of their mortal course; yet shall they not escape hereafter, but feel for what they have done with tenfold anguish, when exposed without resource, without aught to divert or soothe them, to inward remorse and the condemnation of their own minds.

We

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