318 
decisive answer to the objector, for, among other passages, there is that con- 
tained in the 15th verse of the first epistle to the Corinthians, where St. 
Paul defines the nature of the body as it exists here and as it shall exist in 
the glorious future, speaking of the present body as atopa ^v X ikov and of the 
future body as v&fia. irvavpariK^v, which shows that the irvavpa is superior 
to the ipvxv. It would be well worth our while to have a paper read on this 
subject, showing precisely how far the 4 ,v X l l will account for tne powers of 
animals as exhibited in what we generally call instinct, though it approximates 
at times very nearly to reason. It is very difficult indeed sometimes to mark 
the exact line of distinction. No doubt some will think this out and draw 
up a careful and able paper that might be satisfactory to many people in the 
present day. The powers of the irvavfia are capable of infinite expansion, 
as in the instance of the blessed Third Person — to n vtvpa dyiov. I believe 
the powers of the wav pa are great powers ; indeed, only limited by eternity. 
(Hear, hear.) 
Mr. James. — I appeared to say that in the ancient classics there was no 
distinction between the soul and the spirit, but it has occurred to me since 
that in the Latin the word animus is never used of life or soul, but of the 
mind and intellect. Anima is constantly used of soul or life.* 
Rev. C. Graham— After our Lord’s resurrection, He said to His dis- 
ciples : “ Handle me and see ; for a spirit hath not flesh and bones, as ye see 
me have.” No doubt Sir Tilson Marsh’s distinction is correct so far. At 
our last meeting I took exception to making these distinctions in the use of 
words in the New Testament, and I adduced two passages on that point 
which I will not now repeat. I might take another from the close of the 
epistle of St. James, where it is said that “ He which converteth the sinner 
from the error of his ways shall- save a soul from death, and shall hide a 
multitude of sins.” There is no doubt that 4™XV there refers to the imma- 
terial spirit which shall be saved from death, for the contrary supposition 
would apply to it the sense of life, in which the word is generally used— 
perhaps ten times for once the other way — and the passage would then 
imply that if the sinner was not led to repentance, it would lead to the death 
of the body, a consequence which we could not sustain from Holy Scripture. 
The distinction drawn by Sir Tilson Marsh must not be pressed too closely, 
because there can be no doubt that i>v X n is used sometimes convertibly with 
Tvvavna ,- and there is no doubt whatever that the tt vavpa of the New Testa- 
ment answers to the Muach of the Old Testament and the ip v X*i the 
Nephesh. I do not wish to depart or shrink from the position I took in the 
last discussion. I regret very much that this paper consists more of hints, if 
I may so call them, than of anything else, for the subject is not exhausted, 
* e.g. Juvenal, Sat. xv. 147-9 
“ Mundi 
Principio indulsit communis conditor illis [sc. mutis] 
Tantum animus, nobis animum quoque.” 
