Now Conscience suggests to us many things about that Master, whom by means of it we perceive, but its most prominent teaching, and its cardinal and distinguishing truth, is that He is our Judge. In consequence, the special Attribute under which it brings Him before us, to which it subordinates all other Attributes, is that of justice—retributive justice. We learn from its informations to conceive of the Almighty, primarily, not as a God of Wisdom, of Knowledge, of Power, of Benevolence, but as a God of Judgment and Justice; as One, who not simply for the good of the offender, but as an end good in itself, and as a principle of government, ordains that the offender should suffer for his offence. If it tells us anything at all of the characteristics of the Divine Mind, it certainly tells us this; and, considering that our shortcomings are far more frequent and important than our fulfilment of the duties enjoined upon us, and that of this point we are fully aware ourselves, it follows that the aspect under which Almighty God is presented to us by Nature, is (to use a figure) of One who is angry with us, and threatens evil. Hence its effect is to burden and sadden the religious mind, and is in contrast with the enjoyment derivable from the exercise of the affections, and from the perception of beauty, whether in the material universe or in the creations of the intellect. This is that fearful antagonism brought out with such soul-piercing reality by Lucretius, when he speaks so dishonourably of what he considers the heavy yoke of religion, and the “æternas pœnas in morte timendum;” and, on the other hand, rejoices in his “Alma Venus,” “quæ rerum naturam sola gubernas.” And we may appeal to him for the fact, while we repudiate his view of it.