and when among "the things which are made" we find such a portion,-when in man himself we discern traces so divine,-we cannot but understand, with St Paul, both the infinite power and all the other godlike attributes of his Maker.

We have thus the argument of the text brought clearly into view; and we see that it rests for its force upon the great truth, that the constitution of the world and of man are such as to give no faint or doubtful indications of the holy, just and righteous character of the Creator and Governor of the universe. Thus contemplating and thus understanding, we catch some glimpses of the pure and spotless splendour of the Divine Majesty :-scanty and broken glimmerings indeed, yet such as our nature, in this its imperfect condition, is alone capable of. We now see our Maker and Judge, as through a glass, darkly. We see but the remote beams of his radiance, the outskirts of his glory; but we believe that these scattered rays and broken reflexions proceed from a central orb of unutterable brightness. We believe that God is the author of all good; and we judge of God by what we see of good. We seek to approach Him by imagining all we can of best and holiest. We conceive our Father in heaven to be the perfection of all that tends to perfection in his creation; and on

the wings of the best faculties which he has given us, our purest thoughts, our highest aspirations, our most solemn judgments,—we endeavour to raise ourselves into the region which lies at the foot of his eternal throne.

Whether this shall ever be otherwise, it is not for us to say. What more intimate knowledge, what clearer vision, what closer apprehension of the attributes of God, may be vouchsafed hereafter to those that love him, we know not. In their glorified condition they may perhaps see him as he is, and no longer judge but by the reflexion of Him in His works, the world and the souls of men. They may then perhaps understand the essence of goodness, and purity and holiness; and look with adoring eyes into the sources, hidden far in the depths of the Divine nature, from which these perfections have flowed forth into His creation. When day shall cease to utter forth to day and night to night;-when the angel shall swear that there shall be time no longer;-when the heavens shall be rolled up as a scroll;—when the world in which we live shall cease to bear testimony to God's power and wisdom and kindness ;then the world within us may also cease to be the witness of God's holiness and righteousness, justice and truth. Then, it may be, we shall no longer

have to seek the kingdom of God in the soul of man, but may be able to gaze on its glories as they surround us on every side. But while we are in our present condition, we may not omit to look into our hearts and into our consciences for a distinct and significant evidence of God's nature and purposes. This we are bound to do, not only that we may adore and glorify him, but also that we may thus be able to receive and to interpret those declarations and directions, those gracious promises and pure commands, which he has given us by a more especial and merciful dispensation. It is our duty-may it be our privilege!—it is our appointed course-may it be our path of blessedness!-to find, within and without, in the book of revelation and of reason, in the original structure of our souls, as well as in the blessed provisions for their redemption and sanctification, evidence of Him, who not only "openeth his hand and filleth all things living with plenteousness," but also "is righteous in all his ways and holy in all his works."*

* Psalm CXLV. 16, 17.

THE FOUNDATIONS OF MORALS.

SERMON II.

ACTS XXIV. 16.

And herein do I exercise myself, to have always a conscience void of offence toward God, and toward man.

SOMETHING Was said in a former discourse from this place, in order to show that a conscience, judging of our actions as right and wrong, is a part of our nature as it was created by Almighty God, and is a necessary foundation for our apprehension and conviction of his righteousness and holiness. That such a faculty, although it originally exists in us, requires to be enlightened and instructed, in order that it may be a safe and salutary guide, is a most important truth. But we see, from innumerable passages of Scripture,

that the need, which this endowment has, of discipline and teaching, does not prevent its being constantly referred to by the Apostles, as the strongest, or rather, the only true reason for decision, in choosing our course of action. Thus St Paul, when he has occasion to lay before the magistrate the object of his conduct and the general habit of his life, does it in the words of the text "I worship the God of my fathers... and have hope of a resurrection of the dead;and herein do I exercise myself, to have always a conscience void of offence, toward God and toward man." And supposing the conscience thus exercised and strengthened, the same Apostle refers to it habitually in his exhortations: "Ye must be subject," he tells the Romans*, "not only for wrath, but for conscience' sake." He refers the Corinthians to the same authority, as the surest guide through the tangled questions concerning the application of the Jewish laws to Christians*.

To them too he says, in his second Epistlet, “Our rejoicing is this, the testimony of our conscience, that with simplicity and godly sincerity...we have had our conversation in the world." In like manner the other Apostles

* Rom. xiii. 5.

† 2 Cor. i. 12.