A good conscience.
Joubert says, "The trick of personifying words is a fatal source of mischief in theology." The personifying has been mischievously applied to the word "conscience," and we make it into a kind of separate, being, by' whom, apart from our own judgment and will, our conduct is regulated. Having m mind the descent of Minerva, in the form of an aged man, to accompany young Telemachus in the search for his father, we speak of "conscience" as an inward Mentor. The philosophical questions that arise concerning the nature and testimony of conscience may be briefly referred to, especially these two:
1. AN ENLIGHTENED CONSCIENCE. For, apart from the bare distinction of the absolute right and absolute wrong, conscience must be dependent on knowledge. All its finer and more precise testimonies come out of its culture. Our advances in education and moral training involve the quickening and enlightening of the conscience. The advanced man finds it altogether a more subtle guard of his life and conduct. It becomes keenly sensitive to the "beautiful" and the "becoming," as well as to the "right." This is illustrated in the case of the apostle himself; at one time "he verily thought within himself that he ought to do many thinest, contrary to the Name of Jesus of Nazareth." With the letters in his hand authorizing the persecutions of the Damascene Christians, his unenlightened conscience made no testimony of his wrongness, and offered no reproaches. By-and-by, when the revelation of the Messiahship of Jesus came to his understanding and heart, then conscience smote him, and he felt the exceeding shame of his past doings. It may be shown that all which cultures a man quickens and sensitizes conscience; but the greatest enlightener is the personal reception of Christ as our Savior. Then we begin to see ourselves, and to make the true estimate of conduct, spirit, and life. If we are responsible for making the best of our opportunities for self-culture, we may be said to be also responsible for the measure of enlightenment of our conscience.
II. A CLEAR CONSCIENCE, By which qualifying term we may mean:
1. One that can make decisions and testimonies in a firm, decided way, with no uncertainties or doubtings, no "maybe" or "perhaps." Conduct is greatly dependent on prompt, clear decisions of the judgment, and these follow simple witness of the conscience to the right and wrong, the true and the beautiful.
2. The term "clear" may mean free from the deteriorating influence of bad principles and fixed evil habits. A man may so live that his conscience has always a thick, foul atmosphere to speak through, and gets sadly defiled thereby. A man may come even to read his conscience in the light of his inclinations. "Keep conscience as the noon-tide clear."
III. AN APPROVING CONSCIENCE. One that commended his actions. It is well when the constant witness of conscience is favorable, He lives a hard life who knows the daily conflict of conduct and conscience, There can be no peace until the conscience may be quiet, or only give its approvals. Precisely the result of our gaining peace with God is our gaining peace with ourselves. Our wills regenerated, we are no longer disposed to resist the leadings of our conscience. In speaking of this subject we should remember that conscience "is not an infallible guide, but requires illumination, and therefore each man needs to pray for light; but it is never right to act against its dictates."—R.T.