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There is only one book in the Bible which attributes the 
function of thought to the head. This is the book of Daniel. 
Daniel explained to Nebuchadnezzar “ the visions of his head 
upon his bed.-” He tells us also how “ the visions of his own 
head troubled him.” 
5. But as the Bible addresses itself to man’s intellect, 
conscience, and affections, we naturally look for psychological 
as well as ethical correctness in its teachings. In this, we 
believe, we shall not be disappointed. Correct theology 
implies, as its correlative, correct psychology. Given by in- 
spiration of God, all Scripture is profitable for doctrine. In 
following its teachings here we feel that our feet are upon 
the rock. 
Sum an Trichotomy a Scriptural Fact, 
6. The tripartite nature of man meets us in the Old Testa- 
ment. It is, however, in the New, where the truth of revela- 
tion culminates, that it is most distinctly seen. Thus in his 
first epistle to the Thessalonians, v. 23, Paul prays, “ And 
the very God of peace sanctify you wholly, and may your 
whole spirit, and soul, and body be preserved blameless unto 
the coming of our Lord Jesus Christ.” In Hebrews iv. 12, 
the author of that epistle tells us, “ The word of God is quick, 
and powerful, and sharper than any two-edged sword, piercing 
even to the dividing asunder of soul and spirit.” 
7. In Genesis ii. 7 we read, “ The Lord God formed man 
of the dust of the ground, and breathed into his nostrils the 
breath of lives — nishmath okaiyim — and man became a living 
soul.” We have here an intimation of the dignity and supe- 
riority, in relation to all other earthly creatures, of that which 
was communicated. It was something inspired into man by 
God himself. And just as the word Slokim afterwards un- 
folds into Trinity, so this nishmath expands into the pneu- 
matical, psychical, and animal. What God imparted to man 
at his creation we must naturally regard as having a special 
relation to Himself ; that in which His own likeness or image 
chiefly subsisted. Animal life was imparted, but not animal 
life only. “ The first Adam,” Paul tells us, “ was made a 
living soul ; the last Adam, a quickening spirit.” A common 
signification of soul, nephesh 3 in the Old Testament — a sense 
in which psyche is also used in the New — is person, oftener 
still, a living organic being. When it is said that Adam 
became a living nephesh , one of these is obviously the sense. 
In the living man were body, soul, and spirit. 
8. But in the first Adam, formed from the earth, to be 
