preserver of our lives, with special reference, it may be, to our minds. Spirit and heart, soul and heart, are also used interchangeably and by way of parallelism:-Isa. li. 15, "To revive the spirit of the humble, and to revive the heart of the contrite ones"; Deut. ii. 30, "God hardened his spirit and made his heart," &c.; Ps. li. 10, "Create in me a clean heart, and renew a right spirit within me"; li. 17, "The sacrifices of God are a broken spirit, a broken and contrite heart," &c.; Ezek. xviii. 21, "A new heart and a new spirit"; -as for heart and soul, see Matt. xxii. 37, "With all thy heart, and with all thy soul, and with all thy mind"; see also Mark xii. 30, and Luke xii. 19; Acts iv. 32, "Of one heart and of one soul"; Deut. iv. 29, "If thou seek him with all thy heart and with all thy soul"; see also vi. 5; x. 12; xi. 13; xiii. 3; xxvi. 16, "Keep and do them with all thine heart and with all thy soul"; xxx. 2, "Obey with all thy heart and with all thy soul"; Joshua xxii. 5, "Serve him with all your heart and with all your soul"; xxiii. 14, "Ye know in all your hearts and in all your souls"; 2 Kings xxiii. 3, 25, "To keep his commandments with all their heart and with all their soul"; 1 Chron. xxii. 19, "Set your heart and your soul to seek the Lord"; Eph. vi. 5, 6, "In singleness of your heart, doing the will of God. from the soul"; and so, Col. iii. 22, 23, "In singleness of heart, fearing God; and whatsoever ye do, do it from the soul."

Spirit and mind are both contrasted and conjoined. In 1 Cor. xiv. 14, 15, spirit and vous are contrasted: "My spirit prayeth, but my understanding is unfruitful. What is it then? I will pray with the spirit and I will pray with the understanding also." In Eph. iv. 23, they are conjoined or merged: "Renewed in the spirit of your mind, vous." In 1 Cor. ii. 11, "The spirit of man in him" stands for his conscious being, it knows the things of the man.

The

Sin, perversion, pollution, are predicated alike of the soul, the spirit, the heart, and the mind. Lev. iv. 2, "If a soul sin;” see also, vi. 2, etc.; xvii. II, "Make an atonement for your souls" (here soul may mean merely the person); Hab. ii. 4, "His soul is not upright in him "; Ezek. xviii. 4, The soul that sinneth, it shall die "; xxxvi. 5, "With despiteful minds (souls)"; Micah. vi. 7, fruit of my body for the sin of my soul"; Acts xv. 24, Subverting your souls"; 1 Pet. i. 22, "Ye have purified your souls"; 2 Pet. ii. 14, "Beguiling unstable souls"; Deut. ii. 10, "God hardened his spirit"; Judges ix. 23; 1 Sam. xvi. 14, 15, &c., "An evil spirit"; 1 Kings xxii. 21, 22, &c., "A lying spirit"; Ezek. xviii. 21, "A new heart and a new spirit "; see in Gospels, "Unclean spirits"; 2 Cor. vii. 1, "Filthiness of the flesh and spirit "; James iv. 5,

"The spirit that dwelleth in us lusteth to envy ";-for "heart" no citations are needed;-for "mind," Eph. ii. 3, "desires of the flesh. of the mind (tavoia)"; Col. i. 21, "Enemies in mind (otavoia) by wicked works; 2 Cor. xi. 3, "So your minds (vojata) should be corrupted"; Rom. i. 28, Reprobate mind (os)"; Col. ii. 18, "Puffed up by his fleshly mind (vos)"; 1 Tim. vi. 5, "Corrupt minds (0)"; Tit. i. 15, "Mind (2005) and conscience is defiled"; Rom. viii. 7, "The mind of the flesh (popa capzós) is enmity. against God."

Righteousness and purity are similarly predicated, but no texts are needed in proof.

Life after death, future punishment and salvation, are predicated aljke of the soul and of the spirit.

Job xxxii. 22, "His soul dwelleth near unto Sheol"; Ps. xvi. 10, "Thou wilt not leave my soul in Sheol"; xxx. 3, Brought up my soul from Sheol"; Matt. x. 28, "Destroy both soul and body in Gehenna "; John xii. 25, "He that hateth his life (o) in this world shall keep it unto life (or) eternal"; Matt. x. 39, He that findeth his life (7) shall lose it; and he that loseth his life for my sake shall find it "; also, xvi. 25, 27; Mark viii. 35, 38,-"Whosoever shall lose his life (7) for my sake and the Gospel's, the same shall save it," &c.; also, Luke ix. 24, 27; 2 Cor. xii. 15, "I will most gladly spend and be spent for your souls"; Heb. vi. 19, "An anchor of the soul"; 1 Peter ii. 11, 25, Fleshly lusts, which war against the soul"; "The shepherd and bishop of your souls"; Heb. x. 39, 'Saving of the soul"; James i. 21, "Able to save your souls"; 1 Pet. i. 9, "Salvation of your souls"; iv. 19, "Commit the keeping of your souls to him "; Rom. ii. 7, 9, "To those who seek immortality, eternal life, but tribulation and anguish upon every soul of man that doeth evil "; Rev. vi. 9, "I saw under the altar the souls," &c.; xx. 4, "I saw the souls of them which were beheaded," &c.;-Ps. xxxi. 5, "Into thy hands I commend my spirit"; see also Luke xxiii. 46; Eccles. iii. 21, the spirit of man that goeth upward "; xii. 7, "The spirit shall return unto God who gave it"; I Cor. v. 5, "That the spirit may be saved"; Heb. xii. 23, "Spirits of just men made perfect"; 1 Pet. iii. 19, "The spirits in prison." and are sometimes, but particularly do, used in

Both

66

a sort of wavering sense between what we express by "life" and what we express by "soul," or as combining both senses. See the already quoted passages, John xii. 25; Matt. x. 39; xvi. 26, &c.; Mark viii. 35-37; and Luke ix. 24, 25.

Sometimes

is used of the life of brutes.

Gen. i. 21, 24,

"Every living creature that moveth," "The living creature after his kind"; ii. 19, "Every living creature"; ix. 4, "Flesh with the life thereof shall ye not eat"; iv. 12, 15, 16, "Every living creature"; Lev. xxiv. 18, "Flesh with the life thereof"; also, xvii. 11, 14, and Deut. xii. 23; Numb. xxxi. 28, "One soul of five hundred both of the persons and of the beeves"; Job xii. 10, "The soul of every living thing, and the spirit () of all mankind."

These fourteen are all the cases that I can find in the Old Testament in which the Hebrew word has this application. In the New Testament there are but two cases of so used; Rev. viii. 9, "All which were in the sea and had life died"; and xvi. 3, And every living soul died in the sea."

On the other hand,

is used of beasts six times; Gen. vi. 17,

"All flesh wherein is the breath of life"; so also, vii. 15, 22; Ps. civ. 29, Thou takest away their breath ()"; Eccles. iii. 19,

66

"For that which befalleth the sons of men befalleth beasts

yea they have all one breath ()"; 21, "The spirit of the beast

that goeth downward."

And

is used of God in the Old Testament nine times; Jud.

xvi. 16, "His soul was grieved for the misery of the children of Israel": Isa. i. 14, 66 My soul hateth"; xiii. 2, "In whom my soul delighteth"; Jerem. v. 9 and ix. 9, "Shall not my soul be avenged?" xii. 7, The dearly beloved of my soul"; xiv. 19, "Hath thy soul loathed Zion?” xxxii. 41, 'With my whole heart and with my whole soul"; Lev. xxvi. 11, "My soul shall not abhor you." In the New Testament o is so applied twice; Matt. xii. 18, "In whom my soul is well pleased;" and Heb. x. 38, "My soul shall have no pleasure in him":-both cited from the Septuagint.

In general and are distinguished from

and . The

is also frequently

But the former are

latter stand for life, living, in the abstract, (though used concretely, both as an adjective and for o). always concrete, and stand for somewhat that lives, either the vital principle itself or the living being; and so they come to represent the person, the soul, the self; which and never do. This is the strongest evidence that they stand for the whole inner man; for the

centre of the consciousness of our inner being. Life () and soul (E) are contradistinguished: Job x, 1, My soul is weary of my

life"; Ps. Ixvi. 9,

Which holdeth our soul in life"; Prov. iii.

soul"; see also John xii. 25, He that will love life," this ; Jas. iv. 14, "What is

22. So shall they be life unto thy &c. For or see also 1 Pet. iii. 10, is very different from loving his life, your life? it is even a vapour"; 1 Tim. iv. 8, "Having promise of the life that now is and of that which is to come "; 1 Cor. xv. 18. "If.in this life only," &c. Of o such propositions are never made.

But as ciple, so also do

and stand thus for the vital or animating prin

רוּחַ

and ; as, "all flesh wherein is the breath

of life." (Gen. v. 17; vii. 15, 22; &c.); Her spirit came again and she arose," (Luke viii. 55); "As the body without the spirit is dead," (Jas. ii. 26.)

As the soul is the seat of the affections, so also, as we have seen, is the spirit. On the other hand, as the spirit is used for the rational mind, which is conscious of the things of man that are in him; so. also the soul knows, thinks, remembers: Psalms cxxxix. 14, "my soul knoweth right well"; Prov. xix. 2, "That the soul be without knowledge is not good"; 1 Sam. xx 4, "What thy soul speaketh"; Lam. iii. 20, My soul hath them still in remembrance"; Josh. xxiii. 14, "Ye know in all your hearts, and in all your souls," &c.

As soul stands familiarly for the person, the self, the ego, so that "my soul," "thy soul," "his soul," often mean-though always probably with a certain peculiar modification of sense-the same as I, thou, he;-so also is the spirit used. Thus, Isa. xxxviii. 16, In all these things is the life of my spirit; so wilt thou recover me and make me live"; "where "Life of my spirit" is my life; "My spirit" is myself, just as "My soul is I. So also, "Hath refreshed my spirit and yours," (1 Cor. xvi. 18, also 2 Cor. vii. 13), i. e., me and you. And thus, when, to the salutation: "The Lord be with you," it is answered," And with thy spirit," Thy spirit" means simply thee.

belongs

In Job xxxii. 8, it seems to be implied that the spirit, to man naturally; and the natural understanding is said to come into it, as it were, from the Spirit of God: "But there is a spirit in man, and the inspiration(s) of the Almighty giveth him understanding.

That what is called is naturally in man as well as what is called 7 is further evident from the words of St. Paul, which occur

in immediate connexion with his contrast of the natural or psychical with the spiritual or pneumatical man: "For who of men," says he, "Knoweth the things of man (or of the man, or man in general) save the spirit of man (or of the man) which is in him?" This spirit, then, belongs to man as man, to all men; and it is here regarded as the seat of human consciousness.

Thus then we have seen that:

(1) Spirit and soul are used indiscriminately for the whole inner

man.

(2) The same predicates, the same affections, are ascribed to both. (3) Soul and body, or spirit and body, stand alike for the whole

man.

(4) Spirit and flesh have sometimes a special contrast, but not as being constituent parts of our natural constitution.

(5) Heart is used interchangeably with spirit or with soul.

(6) Spirit and mind are contrasted as well as conjoined.

(7) Sin, pollution, perversion, as well as righteousness and purity, are predicated alike of soul, spirit, heart and mind.

(8) Life after death, future punishment and salvation are predicated. alike of the soul and of the spirit.

(9) Spirit and soul are both used for the principle of life, the animating principle in the body.

(10) Both terms are used for the life of beasts; and both are used in respect to God, in the New Testament as well as in the Old.

(11) Both are used to denote not only the seat of the affections, but the rational conscious mind and the proper personal self.

Let us turn now to some points of view in which the two terms or things are discriminated.

That and (in the Septuagint) uz should come to stand for a dead body, is a remarkable and startling fact. But this is explained by considering that the body is regarded as having been alive; and that, to the eye, the body represents the person. Indeed, in our ordinary English, we have remarkable traces of a converse usage, viz., of 'body" for person; as anybody, everybody, somebody, nobody, busybody, &c.,-terms which we never apply to the lower animals, and which mean, therefore, not individual bodies, but proper persons. Besides we may note the tendency in the vulgar thought and speech in general to degrade person to body, as in the phrases, "He has a fine person", "To adorn the person", "His personal appearance or bearing", &c. And thus there is danger that that most refined and elevated philosophical conception of personality should be by many people