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ment of a meek and quiet spirit.” (1 Peter iii. 3, 4). Here 
the spirit is recognized as the seat of grace, the centre of 
man ; s being, and is used synonymously with “ heart.” 
29. But from the uses of the word “ heart,” which we have 
noticed, it is not necessary to spend time in proving what is 
apparent, that it is essentially the same as “ spirit.” What is 
of more importance is to show that it is used interchangeably 
with “ soul.” Here I think the proof is satisfactory. In 
Eph. vi. 5, 6, we have the apostolic command, “ Servants, be 
obedient to them that are your masters according to the flesh, 
with fear and trembling, in singleness of your heart — hardia — 
as unto Christ ; not with eye-service, as men-pleasers ; but as 
the servants of Christ, doing the will of God from the heart.” 
Now the latter word “ heart” here is not hardia, it is psyche. 
Our translators have given the true idea. In psyche, in this 
place, are implied all the elements of kardia — love, intelligence, 
will, conscientiousness. 
30. In Col. iii. 23 we have a similar instance. “ And what- 
soever ye do, do it heartily, as to the Lord, and not unto 
men.” Here again the word is psyche, but containing all the 
attributes of kardia. The inference is obvious : things which 
are equal to the same are equal to one another. While we 
may freely admit that, in the terms of a language, this prin- 
ciple will not rigidly apply, as perhaps no two words are abso- 
lutely synonymous ; yet they apply so far as to prove that 
psyche and pneuma are essentially one. 
31. Conscience (suneidesis, conscientia) is a term of the 
New Testament. In its active aspect it is our moral judgment, 
the state of the mind censuring or approving its own acts or 
condition, or both. It is called by many philosophers “the 
moral sense.” This denomination does not apply to the pain 
or pleasure felt upon its exercise. These are effects produced 
by it, not constituents of itself. It is a “ moral sense ” 
in relation to the instinct or impulse which causes its judg- 
ments, and, as a consequence, impels us to, or restrains us 
from, action. To this moral instinct or sense Paul seems 
to allude, when he speaks of those who had their conscience 
cauterized. 
32. If we regard conscience with some as simply the moral 
judgment which the mind pronounces on its actions, as in 
harmony, or otherwise, with the moral relations in which we 
stand, its root will be in our ethical and religious nature. If 
we regard it more as a function or faculty of the mind, it will 
be mainly, if not altogether, that nature itself. 
33. If we except one passage (John viii. 9), which is of 
very doubtful authority, the word conscience is never used by 
