Romans 2:15 : In that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them. The construction of the Greek shows plainly that it was the work of the law, and not the law itself, that was written on the hearts of the Gentiles. This, of course, referred to the moral requirements of the law. The moral requirements of the law are just such things as any decent set of people would recognize as proper and right, even if they never had a revelation. Their conscience, like the conscience of those who had a revealed law, would accuse them when they failed to live up to their standard of right, and approve them when they did right as they saw it. That is the office of conscience. But what is conscience? It is frequently referred to as a guide. But conscience is not a guide at all that is not its office. Also, it is said that conscience is a creature of education but I see not how anyone would go about educating his conscience. It is also defined as the moral judgment, but that definition does not fit. Your moral judgment may tell you that a certain person did very wrong, but his act does not affect your conscience in any way, unless you feel responsible for his action. Liddell and Scott define the Greek word that is translated "conscience" thus: " (1) A knowing with one's self, consciousness; (2) conscience." Where we have two words--"consciousness" and "conscience" the Greeks had one word, and the connection determined its meaning, or, perhaps speaking more accurately, the connection determined its application. "Consciousness" has a broader application than "conscience." A person is conscious of his own bodily sensations, whether pleasurable or painful; he is also conscious of his own thoughts and emotions. We are getting at conscience when we think of it as that feeling of pleasure when we do what we think is right, and of pain when we do what we think is wrong. It is that which backs up our moral judgment. Saul of Tarsus always did what he thought was right, and therefore always had a good conscience. But his information was wrong, and therefore his moral judgment was wrong. Our judgment may be wrong be-cause the ideas upon which we base our judgment may be wrong. But no matter how we have been taught, we can expect our conscience to urge us to do what we have judged to be right, unless it has been deadened by long indulgence in things we know to be wrong. It seems to me that a live, tender conscience is infallible. But as to moral judgment, no man can safely say that he is right on everything. Gain all the in-formation you can so that you can form correct judgments, and give heed to the urge of conscience.