But it is not sufficient to be persuaded that our actions are right, especially when they tend to the damage or hurt of others in a greater or less degree.

In such cases we have reason always to suspect ourselves, that we are under some wrong influence.

Paul should have inquired, whether these disciples of Jesus had not solid grounds for what they asserted of their Master, Jesus; of the many instances well-attested of his miraculous powers, which he appealed to as a proof of his mission from God; of his beneficent unblameable life, and divine lessons of piety and virtue; and of the recent fact of his having been raised to life after death; and the like miraculous powers, for the propagation of his religion, imparted to his followers, as before to himself.

These were facts maintained by the christians, and within the compass of Paul's researches to discover whether they were true

or no.

Paul should have considered, that he had no just cause to hurt the followers of Jesus for differing in opinion with him concerning their Messiah.

If they were wrong therein, they did him no harm they left him at liberty to follow what he believed to be true. He showed that he had not profited as he ought under the instructions of his teacher, Gamaliel, whose advice was; (Acts v.) "Refrain from these men, and let them alone; for, if this counsel or this work be of men, it will come to nought: but if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God."

A man may therefore be assured that he has not done himself justice in his inquiries concerning God, and religion, and human duty; if his conscience at any time lead him to defame or injure others.

We see in Paul's case, that, with a good meaning, a man may do the greatest mischief, if it be founded by ignorance and strong prejudices, and not directed by reason and calm deliberation.

If this might suffice, then would the greater part of the persecuting heathen emperors be justified in their cruelties to the christians; for it is not to be doubted, that these heathens were persuaded that it was for the good of the state to stop such a growing powerful sect.

It would tend to justify the horrid barba

rities of the Inquisition, whose directors, most probably, satisfy themselves in their own opinion that such severe measures are necessary, to prevent diversities of opinion and preserve the peace of the church.

If meaning well was all that is required of us to make us acceptable to God, it would level all worth and distinction of characters; for it would then follow, that Paul was as acceptable to God during his cruel treatment of christians and opposition to the gospel, as he was afterwards when he had embraced it.

But we may be satisfied, that no persuasion of a man's own mind can be well founded, no sincerity or good meaning of any avail, when it prompts him to do any thing to the detriment of others, and particularly with respect to difference of religious sentiments, in which violence ought never to be used on any account.

The sincerity which alone God will approve, is that which makes us equally attentive to all parts of our duty,-to purity, piety, and benevolence; to what is due to God, our fellowcreatures, and ourselves.

II.

As it appears, from the instance before us,

that

that we are liable to fatal errors and misjudgements respecting our moral conduct, on which the favour of God and our happiness for ever depend, we should consider well what conscience is; the nature of an erroneous conscience: how far its obligation extends, and how to remedy and rectify it.

Conscience is the judgement which we pass upon our actions, as right or wrong, good or evil, agreeable to the will of God, or the contrary.

It is not an instinctive faculty born with us, but acquired afterwards in various ways and degrees, and from different sources, and particularly from the impressions made upon us, and the instructions we receive in our youth concerning our duty, concerning what is laudable and beneficial to us or otherwise; what will recommend us to him that made us, or subject us to his displeasure.

And as our Maker has put us in situations and circumstances in which we are unavoidably led to form such judgement of our actions, and to be governed by them; it is the same as if originally implanted in us by him, and comes equally from him, and therefore bears the stamp of his authority; and the

more

more we obey its dictates, first feeble, the stronger and more powerful it grows, its influence increases and lives.

This description of the formation of the governing principle within us, accounts for the different consciences, if we may so speak, of persons in different countries; some whole nations holding certain actions sacred, right, and good, which others justly have in abhorrence and it also helps us to a solution of the great varieties in this respect, among different persons in the same country.

And though at times, in certain places, the judgements of men, concerning good and evil, have been perverted, and their conduct sadly depraved; yet Providence has so ordered the constitution of things, and of the world in which we are placed, that the great points of moral duty, of reverence of the Deity, of benevolence to others, and refraining from excessive sensual indulgencies, have been in general well secured, and not to be broken through without feeling some inward check and self-condemnation.

This account of the origin of conscience, the moral principle within us, in the strongest

manner dictates and calls aloud for the earliest

care