We come now to the inquiry, _What effect has faith in Christ--in his Divinity, in his teaching, and in his atonement for sin--upon the conscience of believers?_ The answer is plain. In those who received Christ as possessing supreme authority as a Divine Teacher, their faith would so affect their conscience, that it would reprove for every neglect of conformity to the example of Jesus. The moment faith recognises Christ as a Divine instructor, that moment conscience recognises his instruction and his example as obligatory to be received and practised. To the believer, the teachings and example of Christ have not only the force of truth, recognised as such by the understanding, but they have likewise the authority of supreme law, as coming from that Divine Being who is the rightful Lawgiver of the soul. Now, then, if faith in Christ would regulate the conscience according to his example and precepts, the only inquiry which remains is, Were the example and precepts of Christ a perfect rule of duty towards God and men? This inquiry has been the subject of examination in another chapter, in which the fact was shown--which has been generally admitted by all men, believers and sceptics--that Christ's example of piety towards God, and kindness towards men, was perfect. When this is admitted, the consecutive fact follows, whether men perceive it or not, that in the case of all who receive him as their Lord and Lawgiver, the conscience would be regulated according to a perfect standard, and guided by a perfect rule. But further--While it is true that a knowledge of duty guides the conscience, and a knowledge of the Divine authority of the lawgiver binds it, by imposing a sense of obligation, it is likewise true that faith in Christ's atoning sacrifice has peculiar efficacy to strengthen this sense of obligation. Two men may have an equal knowledge of duty, and yet one feel, much more than the other, a sense of obligation to perform it: whatever, therefore, increases the sense of obligation, increases the power of conscience, and thereby promotes in a greater degree active conformity of the life to the rule of duty. The atonement of Christ increases the sense of obligation, by waking into exercise gratitude and hope in the soul of the believer. Gratitude gives the conscience a power in the soul where it exists, which could arise from no other source. Conscience reproves for the neglect of known duty; but to neglect duty, when it involves the sense of gratitude to the kindest of benefactors, is to arm the moral sense of the soul with a two-edged sword. When the lawgiver is likewise the benefactor, conscience rebukes, not only for wrongdoing, but for ingratitude. One step further--