ntly (see
Dr. Bernard in _Camb. Gr. Test._ on 1 Tim. i. 19) and St. Jude's
Epistle, verse 2.

[1] We are familiar with the derived adverb of confirmation, 'Amen.'

[2] In Rom. iii. 3, Matt, xxiii. 23, it is still used for
'faithfulness.'

[3] In spite of Ellicott, Holtzmann, and Bernard, I believe this to be
the true rendering, and not that of the R.V. margin.

[4] On the development of the principle of faith in the soul, see vol.
i. pp. 29, 30; and on its naturalness, in the highest sense, for man,
see pp. 21, 22.

NOTE B. See vol. i. p. 103.

THE USE OF THE WORD 'CONSCIENCE.'

There is no word for conscience in the Old Testament. 'The
conception,' says Delitzsch (_Bibl. Psychology_, Clark's {208} trans.,
p. 160), 'is not yet impressed upon it.' And he accounts for this by
quoting, 'The positive law took away its significance from the natural
moral consciousness.' The Jews, that is--like other nations at certain
stages of their history--lived so constantly under the detailed
guidance of a law believed to be divine, that there was not much room
for reflection as to the right and wrong of things. For the idea of
conscience to develop, the will of God must be less clearly and
decisively pronounced as to the details of conduct. There was,
however, of course among the Jews, in proportion to their belief in a
clear divine law, the consciousness of having done wrong; and on this
account a man's 'heart' is described as 'privy to' an offence, and as
'reproaching' or 'smiting' him: see 1 Kings ii. 44, Job xxvii. 6[1], 1
Sam. xxiv. 5, xxv. 31, 2 Sam. xxiv. 10. Here is the root of the idea
of conscience, i.e. of something in the man behind his surface self,
reflecting upon what he has done, a self behind himself acquitting or
condemning him, and so anticipating the divine judgement. For, as
stated above[2], this was in the main the Stoic doctrine of conscience,
and it was among them that the idea was first developed. Conscience
was conceived of as that in man which lay behind his working self and
reflected on his actions _after they were done_, bringing them into the
light of the 'law of nature' or universal divine law for man. There is
thus, as it were, in each man a double self, or double consciousness
(_conscientia_), so that one can reflect upon himself, and pass
judgement on his own actions.

It is in this sense of a self-judging faculty in all men reflecting on
what they have done, anticipating