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attach to that phrase the idea that it was some high distinguishing principle 
in man, but the same thing is said of the animals that died in the Deluge. I 
consider that St. Paul argues on this very identity in the 15th chapter, when 
he says that “ the first man Adam was made a living soul, but the last Adam 
was made a quickening spirit.” There, undoubtedly, St. Paul makes a 
strong distinction between the Psyche and the Pneuma ; and his words 
are a comment on the nephesh hhayyah ; but, be it observed, St. Paul 
introduces the distinction to show that the first man was xobeoe, a man of 
dust, an animal man, while the second man is a spirit from heaven. As to 
St. Paul’s language, which is more precise than that of the other writers, turn 
to the second chapter of the First Epistle to the Corinthians, where he distin- 
guishes between the \f/vxucdg and the Trvt vyariKog. The is different 
from the wevparucog, not in that he has not mind, or spirit, or feeling, but in 
that he has not the spiritual feeling, and is unable to comprehend the divine 
relations, while the ? n evyariKog comprehends all things. There has been a con- 
troversy in the Christian church for many years on the question whether the 
natural man possesses pneuma. Mr. Heard and others hold that every man has 
a body, soul, and spirit ; but there are others who hold with Mr. Gosse that 
man has only body and soul, and that Pneuma is the result of regeneration. 
And they are not without some support from the Bible ; for our Lord’s own 
words to Nicodemus are strong, where he says “ That which is born of the 
flesh is flesh, and “ except a man be born again, he cannot see the kingdom 
of God.” . S 
Mr. Titcomb. Mr. Heard believes that everybody has the Pneuma, but in 
a dead or torpid state until regeneration. 
Mr. White.— Yes, that is so. One of the most able advocates of the 
opposite theory, Dr. William Morris, cites, against Mr. Heard, two 
passages— first, “ That which is born of the spirit is spirit,” and then that 
passage from St. Jude : “ Fleshly men not having spirit.” It may be said 
that that is merely rhetorical language, and that men, until born of God, may 
be said not to have spirit apart from their animal life ; but those who are 
learned in the theory, maintain it most stoutly, reminding one of Luther in 
his battle with Zwingle, when he said “ There are the words, This is my body 
—I defy you to contradict them.” 
The Chairman.— There is no article in the Greek, is there ? 
Mr. White.— No, it is not “ the spirit.” As to the argument in Mr 
English’s, paper, I do not like to say all I feel about it. I could speak more 
strongly m Mr. English’s presence than I would venture to do behind his 
back. I cannot compliment him on his clearness. For example, taking the 
case of the ladies, if we are to argue anything from the silence of the Scrip- 
tures, the inference from the books of Moses is that women have neither 
souls nor spirits, as there is not a word in the Scriptures about their souls or 
spirits at all. But would not that be a monstrous exaggeration ? As to the 
survival of the psyche, what is the inference which is to be drawn from the 
statement of Our Lord-“ Fear not them which kill the body, but are not 
able to kill the soul, but rather fear Him which is able to destroy both body and 
