208 
the concrete sense, a living soul, is elsewhere called spirit. 
Thus, in Job xxxii. 8 Elihu says, “ There is a spirit in man, 
and the inspiration of the Almighty — nishmath Shaddai 
giveth them understanding.” Again, in Prov. xx. 27, “The 
spirit of man — nishmath Adam — is the candle of the Lord, 
searching all his inward parts. In this, I take it, is intimated 
the identity in essence between nejphesh in its higher sense 
and ruach. 
24. Spirit and soul are united by Paul as one in intelligence 
in our Christian warfare. The Philippians he exhorts, to 
“ stand fast in one spirit, with one soul — mia psuche — striving 
together for the faith of the Gospel.” (Phil. i. 27.) 
25. This oneness of essence between spirit and soul, in its 
higher signification, will receive increased confirmation as we 
advance in our subject. 
The Relation between the Mind , Hearty Conscience , and the Soul 
and Sjoirit. 
26. The word “mind” [nous) occurs twenty-three times in 
the New Testament, and always implies understanding, or 
intelligence. It is employed in relation to the Divine 
intelligence as well as the human. It is predicable, as we 
have just seen, both of the pneuma and psyche, and so fur- 
nishes another evidence of their essential unity. In several 
instances, our translators have rendered the psyche of the 
New Testament by what they regarded, from the context, as 
its equivalent — mind. See Acts xiv. 2 ; Phil. i. 27. 
27. The term “heart” (Heb. lev, Gr. hardia) is almost 
invariably employed in Scripture in a moral sense. It is a 
generic word. 
(a) It is a name for the affections, more especially for 
love. “Thou shalt love tbe Lord thy God with all thine 
heart.” “ My son, give me thine heart.” 
( b ) Intelligence is also ascribed to it. Hence the under- 
standing heart given to Solomon. “I also,” says Job, “have 
understanding (lev) as well as you” (Job xii. 3). 
(c) It is used for the will — the power which chooses and 
determines. “ To destroy is in his heart ” (Is. x. 3). “ The 
day of vengeance is in my heart” (Is. lxii. 4) . 
We shall see by-and-by that it is also used synonymously 
with conscience. 
28. No creature adorns the body but man. In all ages the 
fair sex, that needs adorning least, has practised it most. To 
these the apostle Peter addresses the exhortation, “ Whose 
adorning let it not be that outward adorning of plaiting the 
hair, and of wearing of gold, or of putting on of apparel . 
but let it be the hidden man of the heart .... the orna- 
