5. Some late writers indeed have given a new name to this, and have chose to stile it, a _moral sense_. But the old word seems preferable to the new, were it only on this account, that it is more common and familiar among men, and therefore easier to be understood. And to Christians it is undeniably preferable on another account also; namely, because it is scriptural; because it is the word which the wisdom of God hath chose to use in the inspired writings. And according to the meaning wherein it is generally used there, particularly in the epistles of St. _Paul_, we may understand by conscience, a faculty or power, implanted by God in every soul that comes into the world, of perceiving what is right or wrong in his own heart or life, in his tempers, thoughts, words and actions. 6. But what is the _rule_ whereby men are to judge of right and wrong? Whereby their conscience is to be directed? The rule of Heathens, (as the apostle teaches elsewhere) is _the law written in their hearts. These_, saith he, _not having the_ (outward) _law, are a law unto themselves: who shew the work of the law_ (that which the outward law prescribes) _written in their heart_, by the finger of God; _their conscience also bearing witness_, whether they walk by this rule, or not; _and their thoughts the meanwhile accusing, or even excusing_, acquitting, defending them, (ἤ καὶ ἀπολογουμένων) _Rom._ ii. 14, 15. But the Christian rule of right and wrong is the word of God, the writings of the Old and New Testament: all that the prophets and _holy men of old_ wrote, _as they were moved by the Holy Ghost: all_ that _scripture_ which was _given by inspiration of God, and_ which _is_ indeed _profitable for doctrine_, or teaching the whole will of God; _for reproof_ of what is contrary thereto; _for correction_ of error, _and for instruction_ (or training us up) _in righteousness_, 2 Tim. iii. 16. This is _a lantern unto_ a Christian’s _feet, and a light in all_ his _paths_. This alone he receives as his rule of right or wrong, of whatever is really good or evil. He esteems nothing good, but what is here enjoined, either directly or by plain consequence. He accounts nothing evil but what is here forbidden, either in terms, or by undeniable inference. Whatever the scripture neither forbids nor enjoins, (either directly, or by plain consequence) he believes to be of an indifferent nature, to be in itself neither good nor evil: this being the whole and sole outward rule, whereby his conscience is to be directed in all things.