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The advantage of having a good conscience is acknowledged both by those who possess and by those destitute of it. The one class knows its value by the solid enjoyment which it confers; the other, very frequently, by the wretchedness with which the want of it is attended.

I. With regard to THE NATURE OF A GOOD CONSCIENCE, it is properly defined in the text as one which does not condemn us.

1. There are those whose consciences do not condemn them, who yet cannot be said to have a good conscience.

(1) Those persons, for instance, who are misinformed as to the line of conduct for them to pursue, and who, in consequence of such misinformation, are led to the commission of even the most fearful enormities, may, very probably, not be condemned by their own consciences; nay, very possibly, may be perfectly acquitted by them, if not highly applauded.

(2) Again, there is another large class of persons, who, whatever attention they may occasionally pay to some of its duties, yet manifest on the great subject of religion no small measure of indifference. The conscience of these persons does not condemn them; it leaves them to conclude that all who in any measure exceed them in paying to religion that attention which its incomparable importance demands, are justly liable to the charge of enthusiasm, and of being righteous overmuch.

(3) Once more, the apostle speaks of some persons as being "past feeling" (Ephesians 4:19); and as having their conscience seared with a hot iron (1 Timothy 4:2). Wearied at length and exhausted by making ineffectual remonstrances, this faculty loses all its sensibility, and becomes totally obdurate.

2. There is another position, which at first view may appear equally, though in a different way, inconsistent with the representation of the apostle; namely, that there are those whose consciences do, at times more especially, condemn them, who yet are favourably regarded by the Most High, and who have ground for that confidence towards Him which yet they are not able to exercise. Whatever they read or hear, it all, as they conceive, makes against them; they are ready to regard almost every threatening of the Word of God as pronouncing their condemnation, and to consider themselves as having as little to do with the comfortable promises of the gospel. For this species of religious depression various causes may be assigned. It may possibly be ascribable to physical causes, and originate in bodily distemper. It may, perhaps, he justly attributed to the malice of Satan, who would endeavour to persuade us that God is as much our enemy as he himself is. Or, it may be owing to mistakes respecting the nature of the Christian covenant, and the grounds of our acceptance with God.

3. Who, then, we at length inquire, are those persons who may conclude that they are in a right state, from the circumstance of their conscience not condemning them? The persons who can form this conclusion are those who have acquired, among other things, a correct knowledge of what is essential to the Christian character. And having obtained this knowledge of the Christian character, they search deeply into their own. His repentance, and faith, and love, and obedience, though not perfect, are yet genuine.

II. ITS ADVANTAGES.

1. It is no small advantage that those who possess it are exempt from the disquiet and terror of an evil conscience.

(1) The condemnation of a man's own heart.

(2) The anticipation of a still more tremendous condemnation at the hands of God.

2. There are positive advantages also of a most important nature which belong to such persons, and which are comprehended under the expression in the text. The person who has a good conscience has confidence towards God —

(1)  In prayer.

(2)  In a season of suffering.

(3)  In the hour of death.Let me, in conclusion, recommend each of you to make that application of the subject.

1. Do you say that your conscience does not condemn you; and that you, therefore, if anyone can, may well entertain a confidence towards God; and that, notwithstanding you have never seriously examined whether your conscience is quiet on good grounds, and your confidence well founded? It is for you to search deeply your own hearts in order to ascertain whether traces are to be found there of that repentance, and faith, and love, and obedience, which form the only evidence of a well-founded confidence.

2. But does your conscience already condemn you, and that on good grounds? You have, indeed, reason for alarm, under the conviction that God is greater than your heart.

3. Finally, are you in the number of those who may conclude that they are in a right state, from the circumstance of their conscience not condemning them? Remember that the continuance of your peace is closely connected with the continuance of your watchfulness against sin, and of your activity in well-doing.

(T. Natt, B. D.)

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KJV: And hereby we know that we are of the truth, and shall assure our hearts before him.

WEB: And by this we know that we are of the truth, and persuade our hearts before him,