observant. It compares ideas, reflects on them, reasons, and draws its inferences. It is always receiving accessions to its knowledge, and always turning them to account. It can do what is beyond the power of any inferior creature; it can bring its ideas to the test of first principles, or compare them with those of other minds.

55. That this rational soul survives the body is, we think, a distinct doctrine of Revelation. "Be not afraid of them that kill the body, but are not able to kill the soul: but rather fear Him who is able to destroy both soul and body in hell" (Matt. x. 28). The plain meaning here is that the body may be killed, that is, the animal soul or life may be destroyed, but the rational soul cannot. We are to fear Him, who shall yet make the resurrection body the dwelling of the soul, and can then cast both into Gehenna. Let it be observed that nothing is here said of the spirit. This evidently implies that the spirit, as we have shown, is included in the soul.

56. When the fifth seal was opened, John saw under the altar, "the souls of them that had been slain for the word of God, and for the testimony which they bore: and they cried with a loud voice, saying, How long, Thou Master, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?" (Rev. vi. 9, 10.) Here we have an exemplification of the words of our Lord in Matthew's Gospel. Men had slain the bodies of these martyrs, but could not kill the soul. The soul lives, cries for vengeance, receives the divine response, and, in the gift of white robes, a token of the Divine approval. These are the same souls whom John sees, in chap. xx., living and reigning with Christ for a thousand

years.

57. If we have succeeded in proving the soul and spirit, though distinct in idea, to be one in essence, then it follows that the soul of Lazarus, after death, passed away to the bosom of Abraham; that Abraham's soul and his, had fellowship; and that it was the soul of the rich man, as well as his spirit, which went to the place of torment. It will also follow that the soul of Moses was on the Mount of Transfiguration.

The Source of our Ethical and Religious Nature in the Pneuma.

58. "God is a Spirit." This very fact suggests that it is spirit in us which apprehends and enjoys Him. So we find it in His word. To our spirit He reveals Himself. The life which He imparts to us in our fallen state-a state described as a "death in trespasses and sins"-is spiritual life. Of spiritual life spirit is the natural recipient. The Divine Spirit

takes His denomination "Holy Spirit" from His office as Sanctifier. It is natural to conclude that the department of our nature in which His agency is more immediately exercised, is that which resembles His own. "That which is born of the spirit is spirit." Regeneration begins in the pneuma, but extends to the psyche. Its effect is felt by the intellect and affections, which are brought under the control of the renewed pneuma. Between the holy soul and its Redeemer there is a unity of nature and life: "He that is joined to the Lord is one spirit." He dwells in God, and God in him.

59. That our spirit is the seat of the religious consciousness, is the direct teaching of Paul in Rom. viii. "The Spirit Himself beareth witness to our spirits that we are the children of God."

60. No man needs a divine quickening to make him active in a psychical sense; to make him pneumatical he needs the quickening of the Holy Spirit. When renewed in "the spirit of his mind," that is, made spiritually-minded, his condition, the apostle tells us, is that of "life and peace." It is in the pneuma, where the faculty of "God-consciousness," as it has been forcibly called by Heard in his book on man's tripartite nature, resides, that man is in that morally torpid condition which Scripture calls death. Men without the renewing of the Divine Spirit may possess the dread of God; but love to God, childlike affection and confidence, they pos

sess not.

61. That divine grace is regarded as dwelling in the spirit may be seen from such passages as these: "That the righteousness of the law might be fulfilled in us, who walk, not after the flesh, but after the spirit." "They that are after the flesh do mind the things of the flesh; and they that are after the spirit, the things of the spirit." "The flesh desires against the spirit, and the spirit against the flesh." The Psalmist pronounces the man blessed in whose spirit there is no guile. His prayer for himself, on the remembrance of his great sin, is, "Create in me a clean heart, O God, and renew a right spirit within me." Exercise and cultivation will improve our intellect and bodily powers; but holy Scripture teaches us that the pneuma in us can only be quickened and raised to the enjoyment of God by His Holy Spirit. To enjoy Him we must resemble Him, and it is the office of His Spirit to make us like Him. The natural conscience of the pneuma may condemn sin, but it has little power to hold back from its commission. It may approve the right, but it wants strength to propel us onward in the path of duty.

62. Disease in the body follows lowness of the vital power.

Thus has the deadness of the pneuma been followed by moral and spiritual disease in our entire inner man: the sarx and the psyche prevail over the pneuma. Renewal in the spirit of the mind removes the pride of the intellect, and gives it a God-ward direction. It then falls in with the pneuma to control the lower appetites of the flesh.

63. "Rex noster est animus." Let animus here stand for the pneuma, and we have a fact of the first importance, a key which unlocks the mystery of our condition. The sceptre has fallen from the monarch's hand-hence the anarchy of the kingdom-the servant is on horseback, and the prince walks on the earth. In the pneuma the Holy Spirit finds an innermost sanctuary in man. When He takes possession of this, His power and purity are felt through the whole of man's tripartite nature.

64. That the pneuma is the sanctum sanctorum in which the Divine presence dwells is the beautiful idea of Luther. Now, it was this presence which made both the holy place and the court sacred. We have in this, moreover, a striking illustration of the essential unity of the pneuma and the psyche. The holy and most holy places were one building. Both were surrounded by the court, in which they appeared to reside, as the psyche and pneuma in the human body.

65. Moreover, the holy place was the medium of access from the court to the most holy. It thus connected the court and the most holy place together. It is thus the psyche seems to stand as the connecting link between the soma and the pneuma. It is of the essence of the pneuma, yet mixes itself up with the animal appetites and affections of the soma. But we do not, in any sense, regard it as dying with the animal life of the soma. Animal life in Scripture, as in modern physiology, is connected with the blood; the rational psyche, being of the essence of the pneuma, is unaffected by its death.

66. The animal life with its appetites and passions, often called psyche in Scripture, is distinguished from the rational or higher psyche by the apostle James. "The double-minded man," he says, "is unstable in all his ways" (James i. 8). This, in the Greek, is dipsuchos, double-souled. This, by Alford, is interpreted, one soul drawn upward to God, the other drawn downward to the world." We find the same word afterwards in an address to rich oppressors and persecutors: "Cleanse your hands, ye sinners; and purify your hearts, ye double-souled" (James iv. 8).

67. The spirit of a man," Solomon tells us, "is the candle of the Lord, searching his inward parts" (Prov. xx. 27). Now

it is conscience which searches, and pronounces its judgment on our inward moral state. Enlightened "by wisdom from on high," conscience is the candle of the Lord. Man's spirit is here said to do what it is the office of conscience to do. Is not the inference clear: conscience is the organ of the spirit?

"They

68. It is by the pneuma that God is worshipped. that worship Him must worship Him in spirit and in truth." "We are the circumcision," says Paul, who worship God in the spirit." Again, "Whom I serve with my spirit in the gospel of His Son." The faculty by which we worship God is that by which we know Him. We can only worship Him as He reveals Himself to us. It was in spirit David called Christ Lord, because it was to his spirit He was revealed.

69. It is remarked by Heard, in his book already referred to, that, while there is the same relation between nephesh and ruach in the Old Testament as between psyche and pneuma in the New, with the progress of Divine Revelation these latter words acquire a deeper signification. This is specially true in relation to the pneuma. This deeper signification is, perhaps, most apparent in the use of the adjective pneumatical. Gifts for proclaiming and expounding New Testament truths are pneumatical gifts, as coming from the Divine Pneuma and being received by the pneuma in us. By these pneumatical gifts we "sow pneumatical things." The law is pneumatical, because it acts upon the conscience of our pneuma. The pneumatical man, because of the divine illumination of the pneuma, judgeth all things. Hence, says Paul to the Corinthians, "If any man thinketh himself to be a prophet, or pneumatical, let him acknowledge that the things which I write unto you are the commandments of the Lord.' The blessings of salvation, as received by the pneuma, are pneumatical blessings; and the comprehension of them pneumatical understanding.

70. The songs of praise, which are acceptable to God, are pneumatical songs sung by the pneuma. Those qualified to deal with the conscience of one surprised by temptation, and to restore him, are pneumatical men.

71. All this testimony to the fact of the conscience and moral nature being in the pneuma is strengthened by striking contrasts. The psychical man, in the New Testament, is the unrenewed man, in opposition to the spiritual or renewed. The psychical man receiveth not the things of the spirit of God for they are foolishness unto him: neither can he know them, because they are spiritually discerned." The wisdom from beneath, as opposed to that which comes from above, is

"earthly, psychical, devilish." The scoffers and persecutors, described by the apostles Jude and Peter, are "psychical, having not spirit." They are shown not to be devoid of reason, but the pneuma has never been quickened or renewed.

72. We may, at this point, pause to draw another inference, which will strengthen previous reasoning, that the human trichotomy, in its broad general features, consists of the animal, the rational, and the spiritual.

73. We are here prepared for another observation, by way of inference, that while pneumatically we may grow rapidlymake great progress in spiritual-mindedness-there may be no rapid growth in the strength of the understanding or reason. No one will, I think, deny that many who are remarkable for true Christian devotedness, by no means excel others in the acuteness or strength of their intellects in relation to the things of this life. In the region of spiritual truth it is different.

74. Man is the only religious being in the world, not because he alone possesses intelligence-a lower form of this belongs to some other creatures-but because in his pneuma there is a conscience and moral nature. To place the moral nature in the psyche is to exalt the psyche above the pneuma, which, as we have seen, is contrary to the teaching of Scripture. Much less can we regard the psyche as perishable; for then our moral nature, if lodged in it, would perish also. Another consequence, too, would follow: for, if the receptive faculty of divine grace is lost, the grace itself, if not wholly, must, to a great extent at least, be lost with it. But we trust what has already been said on this point will be regarded as decisive.

75. This paper would be incomplete without a few words on the Pauline distinction between the present soma psychikon and the future soma pneumatikon of resurrection. It is not the Divine intention that the pneuma and psyche should permanently remain without their appropriate soma. Hence the Apostle declares that, "If our earthly house of this tabernacle"-the present soma psychikon-" be dissolved, we have a building of God, a house not made with hands, eternal in the heavens." The present body is a tent; the future will be a permanent dwelling. Putting off this tabernacle, he calls unclothing. This was not the goal of his hope, but to be clothed with his house from heaven. This, then, is the character of the soma pneumatikon, it is a house from heaven. The body falls a house of clay, but out of it will be raised a celestial, spiritual building.

76. In the New Testament we have the resurrection of the