---

I. We will first make a few remarks on THE MEANING OF THE WORD CONSCIENCE. It means, properly, the knowledge with one's own self. It is that power of the human mind which discerns between right and wrong, and decides for itself, independently of the opinion of others. It makes man his own judge. It is by the means of this that God as it were speaks directly to us. And when we have learned to perceive the use of conscience, we shall see also its power. If it is the agent or instrument used to accuse and convict us of what is wrong, it is indeed a powerful one. It is intended to be the engine for completely crushing a man; and if it does not always exercise its full sway while the sinner is upon earth, he will not have to wait long in his iniquity before he finds its awful tyranny, when it becomes the gnawing worm of conscious guilt, as he wears away a weary eternity. But behold the man under a deep conviction of sin. Look at the man who has hitherto been honest and truthful, see him after the first breach of his principles, when his tongue has uttered almost his first lie, then you will outwardly witness the effects of the accuser within. Witness the Scripture case of the jailer at Philippi, as he rushed before Paul and Silas, saying, "Sirs, what must I do to be saved?" Yes; none can properly tell, save those who have experienced, the great — I may say the mighty — power of conscience when the Holy Spirit's influence has awakened it to a deep sense of hell-deserving guilt. Let us go on to observe the property of conscience. It is immortal: it will never be extinguished. It is not a member of your body, which will return to dust: it is a faculty of your soul, which is never to die. If, therefore, it is at the present time the judge and the accuser within, so it will continue to be; so will it be forever and ever. Thus, then, we are led on to notice the quality of conscience. When viewed in its full extent (i.e., as the judge of a man's whole life, not confining its use and power to any particular sins), it must be either what is commonly called good or bad.

II. And now, passing on to another branch of our subject, WE ARE LED TO INQUIRE THE NATURE OF A GOOD CONSCIENCE; WHAT IS IT? Does it mean, simply, that we are free from any great crimes or open wickedness? Does it mean that we are not murderers or drunkards or liars? This is only a very small part of its meaning. It must be "void of offence" both "toward God and toward man." How often is this quite overlooked! People say, "Oh, I have a good conscience; I am happy; I am safe; for I never do those great sins which I see others commit. I do not lie, nor swear, nor injure my neighbour in any way. In fact, I am anxious to do all the good I can towards my neighbour." They never care first to inquire how their conscience is towards God. They seem to think that conscience only relates to this world and those in it. They forget that, whatever their human virtues, while they are living away from the gospel of Christ they are guilty, before God, of the greatest of crimes, for they are wilfully despising His love and His mercy. Of what use, then, their flattery to themselves that their consciences are good? A good conscience "toward God" must be without offence. The word offence properly means stumbling block; when it is used, as in this place, with reference to God, it simply means sin — a conscience clear of wilful transgression. But when we come to notice the conscience void of offence also "toward man," we see the full force of the word "offence." We must not put the stumbling block in our neighbour's way. We must not do those things which may be hindrances to his religion. We must not lead him astray; but do all we can for his temporal, but most particularly for his eternal, welfare. And the case of St. Paul, when he spoke the words of the text, shows this to be the meaning of his words. He was charged with the very crime of leading people astray by his preaching and his conduct. But he declared that the opposite was his object, and that his conscience was void of offence, quite clear of any design against man's good.

III. But we must hasten on to a third consideration — THE METHOD OF OBTAINING A GOOD CONSCIENCE.

1. And here, in the first place, we are reminded of the primary requisite, viz., that our sins be removed. We cannot possibly have a good conscience before God while our hearts remain blackened with the sins of our nature and the aggravated sins of our practice. "How much more shall the blood of Christ, who, through the eternal Spirit, offered Himself without spot to God, purge your conscience from dead works to serve the living God!" "Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience." The primary meaning, then, of a good conscience is that it has been cleansed by the Redeemer's blood; that through the influence of the Spirit of God it has been convinced of sin, and shown the provision made for its cleansing; and that through grace it has been led to take full advantage of the great Fountain; has by faith washed and been made clean.

2. And in connection with obtaining a good conscience, we see in our text the method of keeping it. viz., by exercise: "Herein I exercise myself," saith the apostle. He thus teaches us that, when we have been renewed in the spirit of our minds, it remains for us to keep in exercise the new powers and graces given to us. The health and muscular strength of the body are maintained and improved by proper exercise; so are the gifts and graces of the religion of Christ Jesus. We have difficulties to overcome: they must be subdued by exercise. We have higher attainments to reach: they must be got at by exercise. We must be diligent in our exercise of prayer to the Author of all help, that we may be able to resist and overcome evil. We must be diligent in our exercise of watchfulness. Let the consideration of this word "exercise" stir us up, lest we get idle, too trustful in our privileges.

IV. And now, lastly, THE VALUE OF A GOOD CONSCIENCE.

1. Look at it, first, with regard to time, to the mere short-lived existence in this world. Just consider the blessings of that peace which it engenders. Thus you are enabled to feel God indeed as your Father in every need, in every sorrow. And is there not pleasure also in the exercise to keep the conscience void of offence towards those around us, by bringing into action our efforts for their present and eternal welfare.

2. And if a good conscience is of value in this life, conveying even here peace and comfort and rest, of how much greater value shall it be in that eternal existence where it is to spend its blissful immortality! If conscience, or consciousness, will be the ever-continuing torment of the future punishment, will not the same faculty be the agent of happiness in the future world of joy and glory?

(R. H. Davies.)

---

---

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

WEB: Herein I also practice always having a conscience void of offense toward God and men.