50 PART II. Cn. II. -NATURE OF MAN.
the \vlio1e man. As when in Luke i. 46, 47, the virgin says, " Mj soul (ioth magnify the Lord, and my spirit hath rejoiced in God my Saviour," soul and spirit in this passage do not mean different thills. And when we are commanded " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, with all thy strength, and with all tiiy mind " (Luke x. 27), we have not an enumeration of so many distinct substances. Nor do we distinguish between the mind and heart as separate entities when we pray that both may be enlightened and sanctified ; we mean simply the soul in all its aspects or faculties. Again, when in Heb. iv. 12, the Apostle says that the word of God pierces so as to penetrate soul and spirit, and the joints and marrow, he does not assume that soul and spirit are different substances. The joints and marrow are not different substances. They are both material ; they are different forms of the same substance ; and so soul and spirit are one and the same substance under different aspects or relations. We caii say that the word of God reaches not only to the feelings, but also to the conscience, without assuming that the heart and conscience are distinct entities. Much less is any such distinction implied in Phil. i. 27, "Stand fast in one spirit (eV ei^t Tri/cu^.art), with one mind (j«.ia i/'i'x??)." There is more difficulty in explaining 1 Cor. xv. 44. The Apostle there distinguishes between the crujp.a. (/•i;;(tKoi'and the o-oi^aa Trv^vjxaTLKov ; the former is that in which the ipvxi] is the animating principle ; and the latter that in which the 7n'eTj,wa is the principle of life. The one we have here, the other we are to have hereafter. This seems to imply that the (/-ux*/ exists in this life, but is not to exist hereafter, and therefore that the two are separable and distinct. In this ex- planation we might acquiesce if it did not contradict the general representations of the Scriptures. We are constrained, therefore, to seek another explanation which will har.monize with other por- tions of the word of God. The general meaning of the Apostle is plain. We have now gross, perishable, and dishonorable, or un- sightly bodies. Hereafter we are to have glorious bodies, adapted to a higher state of existence. The only question is, why does he call the one psychical, and the other pneumatic? Because the word ^'"XVi although often used for the soul as rational and im- mortal, is also used for the lower form of life which belongs to irra- tional animals. Our future bodies are not to be adapted to those princi|)les of our nature which we have in common with the brutes, but to those which are peculiar to us as men, created in the image of God. The same individual human soul has certain suscepti- bilities and powers which adapt it to the present state of exist-