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" Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, saying, I have sinned in that I have betrayed the innocent blood." MATTHEW xxvii. 3, 4. IT is not among the least interesting facts which this passage brings to our notice, that the betrayer of his Master could not possibly become his ac cuser ; that he who could be prevailed upon by bribery to play the traitor, could not in any way be induced to testify against him whom he had surrendered into the hands of his enemies. ay, more than this, he is constrained to publish his own infamy in witnessing to his Master s innocence It would have been a great gain to the chief priest and rulers of the Jews, could they by any means have wrung from one of the intimate associates of Christ, any thing respecting his character and de signs, upon the ground of which they might have proceeded against him as a malefactor or disturber of the public peace. They who gave thirty pieces of silver to secure his person, would unquestiona bly have given much more for evidence to justify
* 408 THE POWER OF CO SCIE CE. their procedures against him ; and he who was base enough to betray him, we should naturally sup pose base enough to play into their hands, even if he should be compelled to do so at the expense of truth.
ow you perceive that we might take advantage of this fact, to set before you one of the most logi cal and conclusive demonstrations of Christ s truth and righteousness, which can possibly be con structed. Judas Iscariot was one of the Re deemer s most intimate associates, and must have been well acquainted with his private acts. If Christ, therefore, had been a deceiver, and per formed his miracles by collusion, the traitor must have known the deception, and this would, at least, have relieved his self-condemnation and remorse. But it is perfectly evident that the galling thing to the mind of the betrayer, was the full conviction of his Master s innocence. Had he known any thing to the contrary, oh ! surely, in self-justifica tion, he would have told it; or even should he have kept it to himself, (a supposition very un natural,) its knowledge would have preserved for him a comparative quiet, or at least saved him from suicide. Such is a mere outline of the argu ment, the more valuable because it is indirect. It is not, however, to this point that we turn your attention this morning. . The question which will open the subject upon which we design to dis course, relates to the wondrous influence which constrained the mind of the traitor, not only pre venting him from giving testimony against his
THE POWER OF CO SCIE CE. 409 Master, but wringing from him reluctant evidence in his favour. It was not the baseness of perjury which deterred him, for a man who could with cool and calm deliberation break such obligations as those which bound Judas to the Redeemer, was equal to any wickedness, however great. It was
not earthly interest which deterred him ; for in an earthly point of view, he had better have carried the matter through, than have committed suicide. We must look, therefore, for an exponent of his conduct to some unseen influence which swayed his mind, an influence well nigh omnipotent; and what could it have been but the simple influence of conscience? The acting of conscience, then, as seen in the history of this man, shall furnish us with our subject this morning, while we attempt to gather up some of the lessons which this history furnishes, and impress them upon our minds. There are three lights in which we look at Judas Iscariot, each furnishing us with its distinct doc trine upon the subject of conscience. We see him wrought up into agony by some mysterious influ ence which derives its meaning and power from the future. We hear him acknowledging the truth. We find him stripped of every thing like an apology for his crime, and we thus reach the following views : Conscience, the herald of the future ; conscience, the advocate of truth ; con science, an answer to every excuse for transgres sion. An exhibition of these views will accom plish iny design. I. I am perfectly aware, my brethren, that there
410 THE POWEK OF CO SCIE CE. have "been advanced, in behalf of this inward mon itor, claims which never can be made good. At tributes have been ascribed to it which it never possessed, and its powers have been enlarged and magnified, to an extent far surpassing any thing which facts will warrant. The advocates of mere natural religion, have used it as an argument
against the necessity of the Bible, by putting it in the place, and making it subserve all the purposes of a special revelation from God. While we can not sympathize at all with this position concerning it, yet when we find how accurately it distinguishes between right and wrong, how solemn and impress ive are the warnings which it utters against the commission of the one, and how delightful is the sense of satisfaction connected with the doing of the other, we cannot but feel that its subject so far carries about with him teachings from heaven, that you cannot predicate of him an entire ignorance of the will of God, and of the consequences of obe dience and disobedience. For this is the peculiarity which distinguishes conscience from every other faculty of the mind that it takes hold upon the hopes and fears of another life, and works with them as its instruments. Its power over the soul springs from anticipation the element of its re ward is hope the element of its punishment is fear. Its reward is thus the expectation of reward ; its punishment the expectation of punishment. In proportion as a man can blind himself to the reali ties of the future, he can neutralize its influence ; and if he could work himself up, by any means to
THE POWEE OF CO SCIE CE. 411 a state of total unbelief as to a coming world, lie would be an entire stranger to all its inflictions. Hence it is, that atheism and infidelity resolve the influence of conscience into superstitious fears an explanation unworthy of a thinking mind, putting as it does the effect for the cause ; the fears of which they speak as originating conscience admit ting of no solution but one which brings in conscience as their source. Hence they reason perpetually in a circle, explaining conscience by man s unfounded
fears, and man s unfounded fears by conscience ; thus assuming every thing and proving nothing, Every man is a witness to himself of the truth of my general position ; for as all have been subjects of the approval of conscience, when they have hearkened to its voice, and have suffered in conse quence of their resistance to its dictates, they carry the evidence within them that it draws its re sources not from the present but from the future, and acts upon men by hope and by fear ; and if so, then it preaches beyond all contradiction and all question, another state of being ; a state of retri bution, in which the Supreme moral Governor will recompense actions wrought on the earth. It is thus that we explain the experience of Judas. There was nothing in present circumstances to harm him. Would the men in whose hands he had played, wreak their vengeance upon one who had become their co-worker, and had afforded them such signal assistance in accomplishing their designs ? His Mas ter was now subject to his enemies ; the traitor saw his condemnation certain, and he could fear nothing
412 THE POWER OF CO SCIE CE. from one whose tongue was shortly to be palsied, and whose limbs were shortly to be stiffened in death. o, it was remorse which now preyed upon him remorse springing from the apprehended cer tain connection between the past and present, and the future. It was conscience, making every event the herald of judgment, and every shadow the minister of retribution. He could almost read the record of his crime, made by one who would not let it pass unavenged ; and though he had gained what he coveted, and held in his hands the wages of unrighteousness with which he meant to satisfy his avaricious soul, there was a boding form, unseen
by others, yet flitting distinctly before his mind, which no enchantment could will, and no menace force from the scene. And thus he was a witness to himself, as are all others, in their wrong doing, witnesses to themselves, that this world is under the government of a God who may allow wickedness for a time to be successful, yet gives a boding of judgment, and an earnest of retribution in the dread imagery of wrath which conscience arrays before the spirit. It is worthy of observation here that these act ings of conscience are perfectly independent ; they are not the fruits of reasoning, they spring from no logic, they result from no lengthened investigation into the propriety and fitness of things. Men may reason in order to stifle conviction, they may ex cite their passions into a storm, in order to drown its voice, but this is after its testimony has been given ; they can do nothing beforehand to prevent
THE POWER OF CO SCIE CE. 413 that testimony. Unlike those propositions which result from reasoning, the verdict of conscience does not knock at the door of the mind, and sue for admittance ; conscience is part of the mind itself, and acts within, bidden or unbidden. If it were otherwise, and we had to make out the being of a God, and a future state of rewards and pun ishments, by a process of rational deduction, man might meet argument by argument, and proof by proof, and contend, and equivocate, and practice a thousand subtleties to get rid of the force of evi dence. But it is not so ; for when conscience speaks there is no room for evasion, no room for subtle ties ; conscience in reality is the commencement of judgment itself; and what quibble, or equivocation,
or argument can stand before a plain fact ? And thus it is that every man who does wrong and fears the consequences (and no man can di vorce such wrong doing from such fears,) carries within him evidence which he cannot overthrow or gainsay to the being of God, and the retributive character of his moral government. I care not who he may be, or what may be his pretensions ; he may tell me that he does not believe in God ; he may tell me that he sees no evidence of his exist ence in the traces of design which are every where stamped upon the works of nature ; but there is a voice whose testimony to this fact rings in his own bosom, and while conscience speaks, and the fore bodings of wrath keep company with unrepented and unforsaken transgression, and the path of him who goes on in the way of evil is crossed and re-
414 THE POWEB OF CO SCIE CE. crossed by images of woe and desolation, though you should shut up the Bible, and blot out from the universe of created things every thing which tells us of a God mindful of the works of his hands, still there would be proof enough left that we live under the government of a ruler who is the avenger of wickedness ; and not a subject of that govern ment could ever, in view of his experience, plead ignorance in extenuation of crime, II. ow, if we have made good our first position, which presents conscience as an evidence of our accountability and future existence, we proceed another step in our illustration, to ascertain the bearing of its testimony upon other questions of truth and duty. The world in which we live is full of error, both of principle and practice, and
we cannot but admire the pertinacity with which men will often cling to falsehood, and the ingenuity with which they will reason out its defence. We question very strongly whether man is ever, in the first instance, brought intelligently to the adoption of error, or can ever adduce evidence in its favour which will perfectly, in all circumstances, satisfy his own mind. Where a man s opinions are purely speculative, relating merely to questions of natural science, we do not mean to say that his errors, necessarily, involve moral delinquency. He may be too hasty in his conclusions, or deduce his results from an imperfect or partial examination of facts ; we may doubt his wisdom, and withhold our confidence in his judgment, without throwing any imputation upon his heart ; but it is vastly dif-
THE POWER OF CO SCIE CE. 415 ferent with, moral questions. Here, in all cases where the means of arriving at a knowledge of the truth are possessed, the advocacy of error of opinion is usually associated with depraved inclinations, which call for falsehood in their justification. It is, I am aware, a startling doctrine that which I now advocate, that sin or vice, in some form, is the pa rent of wrong moral principles ; that man does not become an Atheist, a Deist, or an enemy of any cardinal doctrine of revealed truth, except as de praved inclination makes it one s interest that there should be no God, and no revelation. And the evidence of my doctrine is found in this, that almost all errors of this kind, however boldly they may be put forth as purely rational truths, however long they may have been held, however pertina ciously and skilfully they may have been defended, give way at once to the influence of conscience. And yet conscience has not to do directly with opi
nions, but only with practice, and with opinions as they spring from, or are necessarily connected with practice. Conscience never will set a man right in his purely theoretical views on many subjects ; it will never expose his errors in astronomy, or physi ology, or natural or simply intellectual science ; but let him adopt a radically false principle in morals, and he cannot hold it a moment when conscience begins powerfully to act. It shews him the error of his opinions by rebuking the sinful desires or plans in which such opinions originate. I know not what principles Judas Iscariot may have adopted as his principles of action while he was
416 THE POWER OF CO SCIE CE. carrying on his designs against Ms Master. He must, however, have had some distinctly formed views under the influence of which he thought he might, in his circumstances, go forward properly, or at least safely ; and yet no sooner does the emer gency arise which awakens conscience, than all his finely arranged theories are completely blown away, and a single rebuke of this inward monitor furnishes a complete refutation of all his unan swerable arguments. There is a parallel, and if any thing, a more strongly marked case, illustrative of our general idea, given in the history of Herod, the Tetrarch of Galilee, and murderer of John the Baptist. o sooner did the fame of Christ spread abroad, than Herod, however unwilling to be disturbed again by the presence of a prophet, yet knowing that there was a worker of miracles abroad in the land, was constrained to express an opinion concerning him ; and of all opinions, none could be more in consistent with his professed faith. " It is John,"
said he, " whom I have beheaded : he is risen from the dead." ow by what process of reasoning could he reach such a conclusion? Where was the apparent likelihood that Jesus Christ was John the Baptist ? What conespondence was there be tween Jesus working miracles, and John who wrought no miracles? Herod, moreover, was a Sadducee, and according to his professed creed, death was the end of man ; there is no resurrec tion, no angel, no spirit. How, then, came Herod to advance an opinion in such direct opposition to
THE POWEK OF CO SCIE CE. his professed creed ? Do you suppose that in the midst of his voluptuousness, this corrupt prince had been re-examining the articles of his faith, and as a result of such new examination, was renounc ing as erroneous, doctrines which he formerly held as true ? Had he been studying the law and the prophets, think you, analyzing the arguments in favour of the soul s immortality and the body s resurrection, and in view of the evidence which flashed upon his mind, had he come to a conclusion which completely overthrew every article of what he once considered his rational faith ? How was it that the marvellous stories which came to his ears concerning the wonder working of Jesus Christ, wrought such an entire revolution in all his theo retical opinions ? How but by starting conscience, which, when once awaked, raised the spectre of the murdered John, and made it impossible for him to hide from his view his dreadful guilt, under the pressure of which he could no longer hold his false principles? He had probably never reasoned at all about the doctrines of his creed ; like most other errorists, he had taken them for granted, be cause they suited his inclinations ; it was marvel
lously convenient for him to disbelieve in futurity, in a resurrection, and a judgment to come, because his vices made it desirable that he should perish with the brute. But no sooner did conscience be gin to act, than all his speculations or hopes vanish, and Herod trembles in view of that futu rity at which he was wont to smile, and that judg ment to come, which he had been wont to think 27
418 THE POWEK OF CO SCIE CE. was nothing but a dream. We put, then, Herod in company with Judas Iscariot, as shewing how completely conscience can refute all the false rea sonings of a sinful mind, and, therefore, evidence of this truth, which men seldom "believe, that when man arrays himself against any plain, essential doc trine of God s word, he has not in reality a particle of confidence in one of the positions he assumes. And it is precisely so, my brethren, with every one whose depraved inclinations lead him to the adoption or advocacy of error. A man may blind his power of perception, and pervert his under standing, but he never can permanently stifle his conscience with bad logic. While his circum stances are such as do not put his theory to the proof, he may, perhaps, succeed by his ingenuity in maintaining error. But whenever conscience re bukes him, or he is called to any great risk on the strength of his opinion, his agitation will show that he has no confidence in it, and in the course he pursues he will positively contradict his professed faith. Every day, every hour, is heaving into being illustrations of the general remark. We have upon record the fact of atheists, in an hour of peril, forgetful of their avowed system, calling for
help upon God, whom they had, as they thought, reasoned out of existence. Place such a man in circumstances of danger, in the midst of perilstricken companions, and do you tell me that he will look with cool contempt upon the agitation of his fellows, and preach atheism to them in the midst of their terrors ? or will he not, sympathizing
THE POWER OF CO SCIE CE. 419 with them in their fears, join them in supplicating in the tempest, the Deity whom he denied in the calm ? Yes, and we have not only heard of, we have seen men on their death-beds, who during their whole lives had treated the religion of the gospel as a fable, calling vehemently upon Christ for forgiveness, as though their theories gave way when the soul came to be separated from the body. And it was not reason that silenced their argu ments, nor any external evidence which produced such deep conviction of error. It was nothing but conscience, which all along had been gently whis pering remonstrances, and was only waiting the opportunity which then arrived, of giving full play to its terrors, to throw to the winds every flimsy argument, and wring from the man a contradiction of himself. Oh ! it is wonderful, this power of conscience, whereby it extorts from one a denial of those doctrines with which he had laboured to de ceive others and himself, and forces him to become a witness to the very truth he had endeavoured to disprove ; and as every man possesses this attribute of mind I care not who he may be how astute a reasoner, if he becomes an advocate of error, con science will prove too much for his logic. He may suffer himself to be carried away by any of the thousand philosophical speculations which go to overthrow the testimony of the Bible, and cut men
loose from its restraints ; he may think himself very rational in smiling at the simple verities of the word of God, and giving himself to a course of life which those verities forbid; but while we
420 THE POWER OF CO SCIE CE. know that lie can only smother conscience, but can no more kill it than he can annihilate himself; we know, also, that there is a time coming, when it will raise itself with a superhuman might, and preach to him, and compel him. to preach to others the doctrines which he now passes by in silence, or reprobates with scorn. There may be no prophet in the land armed with tremendous powers, to strike terror into those whose creeds have been found to patronize their sins, yet when the hour of peril arrives, or the dread footstep of approaching death is heard, then conscience will be more than the voice of any earthly prophet ; however magnificent his endowments, and wither ing his demonstrations, conscience will be more to awaken, and agitate, and confound the spirit by bringing up to view contradicted truth. And if any man who rejects the gospel and adopts error, tells me that he does not believe in this energy of conscience ; that his faith is the result of patient and calm investigation, and that he is not to be disturbed by any prophecy of conviction and ruin coming together, I will not stop to reason with him, but simply remind him, that he carries about with him. continually a power precisely like that which Judas illustrated, who, when he saw that Jesus was condemned, threw away the gains of his false reasoning, and wicked though cunning policy, confessed his iniquity, and died, a self-immolated witness to the reality and power of conscience.
III. There is yet another view we are called to take of our subject. There are many men in
THE POWER OF CO SCIE CE. 421 our world perfectly sound in their principles, who are wholly unsound in their practice. In many of the courses which they pursue, they can but feel, with the light they enjoy, that they are trampling under foot some of the divine commandments. And they differ from those to whom we have al ready alluded, in that, while the latter deny or reason away the principles which stand in opposi tion to their desires, the former admit the truth of the principles themselves, but find a justification of their neglect or disobedience of them, in some of their peculiar circumstances. It is not every man, who with all the aid a sinful and deceitful heart may furnish, is able to work himself up to the adoption of speculative atheism, or to assume the position of the theoretical skeptic. The testimony to the being of God, which is seen every where upon the spreadings of creation, and to the re tributive character of his moral administration, which is presented in the daily and hourly develop ments of Providence; and the evidence which throngs around this revelation of truth, is too clear, too abundant, too conclusive to be gainsay ed, or set aside or evaded and yet there is many a man, who admitting the being of God, can yet find, as he thinks, sufficient reason to justify his disobe dience; and admitting the reality of the gospel and the propriety of its claims, can yet justify his rejection of them. These are your apologists for acknowledged transgression. Set their impenitence and their sins clearly before them, and you need no argument to demonstrate their impropriety and
422 THE POWER OF CO SCIE CE. guilt they are confessed at once and yet there are not wanting extenuating pleas. Their situation is peculiar, their circumstances are peculiar, their temptations have been peculiarly strong and try ing ; so that, what they can but confess to be ab stractly a crime, is in view of all the considerations they can adduce in their case, no crime at all. Ju das Iscariot was unquestionably a very plausible reasoner. However abandoned we may consider him to have been, we cannot imagine him so far lost to all sense of right, as to defend treachery to his Master, as an act in itself proper ; but then, he had doubts about his Master s course. He felt that Jesus Christ was too slow in his movements, that he suffered too many opportunities to pass, of which he might have availed himself, to establish his claims and manifest his glory ; he was, therefore, but forcing him into a situation where no possible harm could befal him, and where he would be com pelled, in self-defence, to make, as he easily could, such a manifestation of his character as would com pletely triumph over incredulity, and bear down all opposition. Moreover, if, after he had bargained with the chief priests and rulers, conscience should smite him, he felt that he was committed ; he had entered into engagements which were binding upon him, and which he could not innocently violate. Very much in the same way Herod the tretrarch seems to have reasoned. He felt that it was wrong to murder John the Baptist, but how could he es cape the obligation of his rash and inconsiderate oath ? His wickedness, therefore, in his case, was
THE POWER OF CO SCIE CE. 423
not only proper, but necessary. Thus "both Judas and Herod extenuated their iniquities, by considering them as forced upon them by imperative circumstan ces. And now the point at which I wish you to look, is this : Conscience is too good a casuist to admit of any such apology. In both of these cases, conscience must have remonstrated, though its subjects were setting flimsy sophisms against the imperious sense of right, and persuading themselves that they were acting upon good and sound principles in what they did. But it required only some unexpected event, to give conscience power enough to demolish the false logic, and scare the guilty by a full exhibition of the atrociousness of their crimes. Hence, when Herod apprehended danger, he did not fall back upon his oath, and say there was no alternative, circumstances were imperative. Judas, when he saw that Christ was condemned, did not fall back upon his intentions and declare that he meant right, and aimed only at good. o ! truth spake out with terrible emphasis, and its tone and tenor made them both tremble ; and Herod could not help looking upon Christ as an avenger of his crime, and Judas, under the weight of conscious guilt, went and hanged himself. And precisely like them, in our own day, are the men (oh ! how large is their number) who flatter themselves that they have some good apology for their sins ; that peculiar circumstances render that excusable, which otherwise would be criminal. Precisely like them, are they who think they may safely neglect duty and trespass upon right. When
424 TJIE POWEK OF CO SCIE CE. I see a man violating truth, or practicing deception,
or going aside from the straight line of upright ness, because apparently good of any kind may thus be gained or evil avoided when I see a pro fessing Christian compromising principle, or justi fying conformity to the world, on the ground that it is allowable in his peculiar circumstances when I find a man out of the kingdom of Christ, admit ting that he ought to be a Christian, yet unwilling to submit at once to the requirements of the gos pel, thinking that he may, in view of some pecu liarity in his situation, not only safely, but even rightly procrastinate his decision upon the subject, I know that he is endowed with a power precisely like that which convulsed the spirit of Iscariot with an intolerable agony, and which only awaits the opportunity which the Providence of God, sooner or later, will furnish, of rising in the full majesty and terror of its might, and pouring down upon its wretched victim the full measure of its overwhelm ing and withering malediction. These hearts of ours, my brethren, are very in genious in covering over sin. ever are our wits so sharp, as when our transgressions are to be excused. But oh ! let us learn from the case before us, that all the wretched meshes in which we may entangle conscience, will sooner or later break away, as a thread of tow, when it touches the fire. God regu lates the movements of conscience, and God allows of no apology for sin. He can forgive it ; he can forget it ; he can blot it out as a cloud and a thick cloud ; he can bury it in the depths of the sea ; he
THE POWER OF CO SCIE CE. 425 can cany it away, so that no more mention shall be made of it; but he never, no never can ex cuse it. And the man who is in the habit of apol
ogizing for sin, and soothing himself with the thought that he cannot well avoid doing what he is doing and that what he cannot well avoid doing, he cannot be very guilty in doing may be sure that the time is coming, when conscience shall awake, and cause the earth seemingly to ring again, as though the footsteps of the avenger were ap proaching, and make him start and quake, as it peoples the scene around him with the ghosts and images of his iniquities. It is a solemn truth which I am uttering, and a fearful and real consummation I am portending. Judas trembled and was overwhelmed when the full guilt of his treachery burst upon his mind, as he saw his Master condemned ; and the man who rejects Christ now, and treats him with scorn, and instead of forsaking his sins, extenuates and apolo gizes for them, may be sure, that if not before, he will be startled by the trumpet peal of judgment ; and then all his sophistry will leave him, and all his apologies will vanish, and as the great white throne is set, and the judge descends, there will be a cry of agony, " This is Jesus whom I crucified ; hide me from the presence of the Lamb." It is perfectly idle for any man to say all this i i fable, for every man knows better. As no one can be found who is not a subject of compunctions of conscience, there is no one who does not carry within him a prophet which portends precisely such an
426 THE POWER OF CO SCIE CE. issue. There is a process continually going on of retribution of reward for right and punishment for wrong showing us what kind of a government is that of God, under which we live ; and however
desperate a man s struggles with himself may be, he cannot get entirely rid of this process. There is a tribunal set up every day in the human bosom, and a judge there, and sentence pronounced there ; aye, more than this, carried into effect there. But then, when you come to analyze the nature of these inflictions, you find that they consist in dread, and therefore no man can get rid of the evidence of a dreadful scene in the future. The certainty of the fact itself, then, of which we speak, no man who reads at all the workings of his own mind, can doubt. If you ask when, where, how, I give you but the same answer which our Saviour gave to a similar question, proposed by his disciples, when he had been predicting terrible judgments : " Wheresoever the body is, there will the eagles be gathered to gether." Wherever there is prey, there is the bird of prey. Vengeance seems to follow the sinner as by a kind of instinct. He may cross the ocean, as cend the mountain, dive into the cavern, but he can never hide himself from conscience, which like the eagle, hovering over its prey, is ready at any mo ment to pounce upon its victim. The commission of sin seems to produce the bird of prey. o sooner is the act performed, but the fatal flap of its wing is heard. And who, in view of this fact, can doubt that every subject of unrepented and unforsaken sin, must sooner or later fall under a
THE POWER OF CO SCIE CE. 427 ministry of vengeance, whose terrors are prefigured in the painful premonitions already felt? Wh) an escape ? Who can evade the scrutiny which must be carried on, and the sentence which must be passed in the solitudes of every human heart? Some time or other, the antitypes to these convic tions must come. Man must reach the substance
of these dreadful symbols, enter upon the inherit ance, of which he has already the earnest. If we are right in our views, then if man is a sinner, con science is ever at hand, like a bird of prey, with an eye that scathes, and a beak that lacerates and if not before, when man falls, no matter how, no matter where, no matter when, there it will be instantly upon him, as though it had been watching its moment, hovering over his dwelling;, trackOO ing his steps by night and by day, by sea and land. This is conscience. Woe to the man who falls its prey he may fly, but it flies with him it is in him, it is an eternal part of himself. My im penitent and unforgiven hearer, the eagle is upon thee hie to the refuge which God has furnished in the Redeemer s cross.
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