We might consider bation of their conscience. the case of Saul. Shortly before his death he testified, "I have lived in all good conscience before God until this day." Acts 23:1. That this statement can not be limited to his Christian experience is shown by his further statement with reference to his persecution of the church: "I verily thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities." Acts 26: 9-11. Doubtless a large part of the persecution of the Christians of all ages has been done by people acting with an approving conscience. Christ predicted this state of affairs when he said to his disciples, "The time cometh, that whosoever killeth you will think that he doeth God service." John 16:2. In the case of such religious persecution, however, we observe that it occurs, not because of a failure on the part of the persecutors to understand the great law against murder, but because of a mistaken idea that they are the special ministers of God to execute his vengeance upon offenders. Cardinal Bellarmine justified these religious murders by the Catholics on the ground that Elijah slew the prophets of Baal. And doubtless Saul in persecuting the first Christians felt that it was perfectly safe and proper to follow such a precedent. This thought is clearly expressed in the words of the Scripture last quoted. But what bearing has this on the subject of conscience? It demonstrates the truth of the statement already made that conscience operates entirely in accordance with what a man believes to be right, regardless of whether the act is really right or wrong. Hence the folly of attempting to follow conscience as a sufficient guide in religious matters. Conscience was made, not to lead, but to follow. To follow the conscience blindly-using a homely comparison-is only to make the progress of the canine animal playfully pursuing its tail. All true straight-forward individual progress has been made by the legitimate use of the intellect in searching out and appropriating the great facts of truth and the grand principles of our relationship with God and man. "Ye shall know the truth, and the truth shall make you free.” As soon as these important laws of human duty have been clearly discerned as proceeding from an authoritative source in the revelation of God, conscience as an awakened sensibility, is true to its nature and demands a conduct consistent with the truths cognized. When such obedience is willingly rendered, we can truthfully say with the apostle, "Our rejoicing is this, the testimony of our conscience." 2 Cor. 1:12. But if we knowingly disregard the things that we recognize as obligatory upon us, conscience, still faithful to its task, torments us with a scourge applied mercilessly to the naked soul. "Oh, conscience! conscience! man's most faithful friend, Him canst thou comfort, ease, relieve, defend; -Crabbe. "Nor ear can hear nor tongue can tell -Byron. CHAPTER III. THE MENTAL FACULTY. In the two preceding chapters we had for our subjects the moral and the religious nature of man. We now desire to consider briefly his intellectual nature with especial reference to its bearing on the operation of the religious faculty. With this survey of man's mental and moral constitution we shall have laid a firm foundation for an intelligent explanation and understanding of the revelation which has been given for the benefit of humanity. A satisfactory solution of the manner of God's dealings with the race can be given on no other basis. It is evident that if the Almighty chose to make known his will respecting human duty, he would reveal it in a manner agreeing with the constitutional nature of man. When, therefore, we have an intelligent understanding of his requirements, and then find a system entirely consistent with his moral, religious, and intellectual needs, we have the strongest presumptive evidence that that system is a divine revelation. It is unnecessary to enter into a lengthy argument to prove that man is by nature an intelligent being, for this point is conceded by all. Nor shall we attempt to portray his marvelous achievements in exploration, invention, art, science, and literature. The main subject of this work is religion, and therefore we are here concerned with the mental powers only so far as their relations to the religious nature are apparent. Both of these facuities must be properly recognized; for they are distinct, and form an essential part of man. Writers usually represent them as antagonistic to each other, and such, indeed, they seem to be. Yet a careful study of the history of their strife shows that the conflict has been in reality a series of interactions that has conditioned all progress. The religious nature has sometimes sought to enslave the intellect; on the other hand, the liberated intellect, in turn, has frequently exceeded the bounds. of its natural limitations, encroaching upon the legitimate domain of religion, and has sought to relegate her entire system to the realm of superstition and error. But the natural disposition of the heart to love and worship a supreme being can not be crushed out, nor can the mental powers be permanently enslaved. They have their proper spheres of operation, wherein they exercise a beneficial influence upon each other. Without the development of a questioning intellect, religion could never have been elevated above the plane of a |