children of God are manifest, and the children of the devil: whosoever doeth not righteousness, is not of God." Now what can be the import of this passage? To interpret it rigorously according to the strict letter of the words, would certainly render it inconsistent with other passages of Scripture, which declare that "there is no man that liveth and sinneth not:" but to reconcile it with any allowed sin, is absolutely impossible.

Here then we trust we may satisfactorily close the discussion of our text. Seeing that the conscience has been shewn to be without offence only when it can testify of our unreserved conformity to God's law; and that no one can be a true Christian, unless it be his chief labour to maintain such a conscience. It only remains that we

IMPROVE THE SUBJECT.

And now may God in infinite mercy send down upon us his Holy Spirit, to impress our minds with conviction, if we have not yet attained the Christian character, and to fill us with consolation if we have!

We all profess to be Christians in reality, as well as in name. We all feel averse to acknowledge that we have no part or lot in the Gospel salvation: and surely it is a painful task to rob any one of a hope so comfortable, so delightful. It will be far more congenial with our feelings, if we take for granted, that, in this Christian assembly, we all deserve the Christian name. Let us then indulge the pleasing thought: let us now consider ourselves as genuine Disciples of Christ; let us give him the glory of what he has wrought in us; and let us, for the confusion of all the adversaries of the Gospel, and for the confirmation of our own souls, unite in making our acknowledgments to God.

THOU SEARCHER OF ALL HEARTS, who at this instant observest the state of every soul here before thee, we would not approach thee with any pharisaical boasting, pretending to give the glory to thee, while we are indeed taking it to ourselves: no, Lord,

let that be far from us: we know, that, if we had done all that had been commanded us, we should have been only unprofitable servants: but instead of being merely unprofitable, we feel that we are vile and miserable sinners. Nevertheless, we trust that we are monuments of thy grace; and we desire now to join in humble adorations and thanksgivings for what thou hast done for our souls. Through thy grace and mercy we enjoy a conscience void of offence toward thee and toward man. We feel at this time, that, notwithstanding all our short-comings and defects, we have an unfeigned and uniform desire to please thee. Our consciences testify that there is no one instance wherein we knowingly do to others, what we should not think it right for them, in a change of circumstances, to do to us. Nor are we contented with doing to men as we would be done unto: no, Lord: Thou, who seest in secret, knowest what longing desires we have after thee: thou beholdest us daily approaching thy footstool with deepest humiliation and contrition; and hourly, as it were, washing in the fountain of Christ's blood, which alone can 66 purge our consciences from dead works." Nor does our hope of forgiveness embolden us to sin; but rather, thou knowest, animate us to obedience. As for sin, we can appeal to thee, we hate and abhor it. If at any time we commit it, even in thought, thou knowest how much our souls are pained, and how we renew our applications to thee for pardon and strength. We say the truth in Christ, and lie not, our consciences also bearing us witness in the Holy Ghost, that we have great heaviness and continual sorrow in our hearts for the corruptions that yet remain within us; and that, if we could have the desire of our hearts, we would bid an eternal farewell to sin, and be "holy as thou art holy, and perfect as thou art perfect." Dear brethren, have you such an evidence of your sincerity before God? Do you not now feel any misgivings in your consciences respecting these things? If you can thus appeal to the heart-searching God, then earnestly pray that he would perfect his

good work in your hearts; and be "utterly purposed" that from this moment you will no more offend.'

Glad should we be if all were acting thus agreeably to their profession, and walking thus in the paths of peace. But have the consciences of all approved these acknowledgments? Have none felt any misgivings? Has not conscience whispered to any one This is not thy state?' If this be the case with any one, let him hearken to the friendly intimation, the faithful remonstrance: for "if our heart condemn us, God is greater than our heart, and knoweth all things but if our heart condemn us not, then, and then only, have we confidence towards God."

MDCCCIX.

A CONSCIENCE VOID OF OFFENCE 2.

Acts xxiv. 16. Herein do I exercise myself, to have always a conscience void of offence toward God, and toward men.

THE Gospel is often represented as unfavourable to morality, but true believers are living monuments of its sanctifying influence. St. Paul was deemed a "fellow not worthy to live upon the earth;" he was accused of sedition, heresy, and profaneness", but he distinctly and satisfactorily disproved the allegations, and boldly affirmed that his principles had quite an opposite effect_

We shall endeavour to shew,

I. What is that attainment which every true Christian labours for

a This Analysis of the foregoing Sermon is added, in order that the reader may see how easily a Skeleton may be turned into an entire Sermon.

b

ver. 5, 6.

Respecting Sedition, ver. 12. Heresy, ver. 14, 15. Profaneness, in general, ver. 16; in the particular that had been specified, ver.

17, 18.

d If iv Toury were translated on this account (as it might be), the connexion between his principles and conduct would be more clearly marked.

A metaphysical inquiry into the nature of conscience would be to little profit. Its office is to testify the quality of our actions, and to regulate our conduct agreeably to some standard of right and wrong. The rule whereby it should judge, is, the word of God, and it is considered as good or evil, according to the verdict it gives.

Not that it is void of offence merely because it does not accuse

[There are many so immersed in cares or pleasures that they never reflect on the state of their souls'; and, if at any time their conscience be alarmed, they instantly endeavour to check its clamours, and restore its tranquillity. Others persuade themselves that they have no cause for fear, and that they shall have peace notwithstanding all their sins: others have, by resisting, quenched the light within them, and thus have reduced themselves to a state of awful obduracy. Such persons have no other than "an evil conscience."]

Nor is a conscience necessarily void of offence, even though it should approve—

[Many propose to themselves a false standard of right and wrong. By conforming to their own principles they may gain the approbation of their own minds: but it does not therefore follow that they are innocent. Their mistakes cannot change the quality of their actions: error may extenuate, but cannot remove their guilt.]

To be truly void of offence, conscience must have a clear discovery of the rule of duty—

[The rule of duty is concise and plain; this however, though allowed in theory, is practically denied. Men persuade themselves that the love of the world will consist with their

• It regards actions rather than sentiments, and the good or evil that is in them rather than any prudential considerations respecting them.

f Hos. vii. 2.

h 1 Tim. iv. 2.

g Jer. viii. 11. Deut. xxix. 19.

i Would those who think it meritorious to extirpate heretics, or those, of whom our Lord speaks, John xvi. 2. be justified in following the dictates of their deluded consciences? St. Paul determines this in his own case, compare Acts xxvi. 9-11. with 1 Cor. xv. 9. and 1 Tim. i. 13, 15.

k Matt. xxii. 37-40.

duty to God'; and that pride, envy, selfishness, &c. may accord with love to manm. How should conscience, thus blinded, give a just verdict? or how should its blindness cause that to be good which is in itself evil?]

It should be able also to testify upon good grounds that there is a correspondence between that rule and

our actions

[It should be in the habit of examining our principles and motives, and be on its guard against any bias from prejudice or passion: it should be able to appeal to God for the truth of its testimony; not that it need to testify of sinless perfection"; but it must testify, that, after the strictest search, it can find no sin habitually indulged, or duty allowedly neglected.]

"A good conscience" being that which every true Christian labours to maintain, I proceed to mark, II. The vast importance of it to every child of man— To labour for it is certainly the character of all who fear God

[The world are satisfied with gaining the applause of men ; but the Christian makes but little account of man's judgment. He knows that the eye of God is upon his heart: he therefore"studies to approve himself to God:" he has respect to every part of his duty "toward God and man9:" and this, not at certain seasons only, but always: nor will he be deterred by any regard to ease, or interest, or fear. Inquiring only, "What is duty?" he will say with the Apostle'-.]

Nor can any one be a true Christian who has not attained it

[Every pardoned sinner is supposed to be without guile. All in the primitive Church are spoken of in this light'. St. Paul did not hesitate to affirm that such was his character". And the same is ascribed to one who, in point of experience, was far inferior to him: nor is any one in a state of salvation

1 1 John ii. 15.

n That is not possessed by any, Jam. iii. 2. o 1 Cor. iv. 3.

m 1 Cor. xiii. 4-7.

P Heb. iv. 13.

4 He does not think that his observance of relative duties supersedes the necessity of delight in God; nor, on the other hand, that the devoutest exercise of prayer and praise can absolve him from his obligations to equity and mercy. Jam. iii. 17.

Acts xxi. 13.

s Ps. xxxii. 2.

t Phil. i. 10. and ii. 15. See also 1 Thess. v. 23. u Acts xxiii. 1. 2 Cor. i. 12.

* John i. 47.