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union of tlie rational psyche and the pneuma, their coeval 
existence, as a consequence, will follow : the pneuma sur- 
viving the body, the rational psyche will also survive it. Hut 
on this point we have the distinct teaching of Scripture. 
45. It is important to notice that nephesh and psyche, as 
well as ruach and pneuma, are employed, m Scripture, m 
various low significations. In Num. vi. 6, nephesh stands tor 
the mere animal frame when the life has departed— nephesh, 
46. In several other places nephesh by itself is the dead 
body. Again, it is put for desire : “ He enlargeth his desire 
(naphsho) as sheol.” (Hab. ii. 5). ~ ^ , 
47. But a very common use of nephesh m the Uia .testa- 
ment, and psyche in the New, is life — life whether in man or 
the lower animals. They are also used in both applications as 
concretes. 
48. But nephesh and psyche are also unquestionably used 
in a high spiritual sense. We cannot consistently regard 
nephesh, in such places as the following, as mere animal life. 
“ Lay up these words in your soul” (Deut. xi. !8). Elisha 
prays, “ Let this child's soul come into him again ' (1 Kings 
xvii. 21). In the view only that the idea of soul here contains 
within it that of spirit is this prayer reasonable ; for (C the 
body without the spirit is dead.” “ Set your soul to seek the 
Lord ” Here in “ soul ” is contained the idea of the intel- 
ligent mind. “ The law of the Lord is perfect, converting the 
soul ” “ The redemption of the soul”— which is surely more 
than the perishable life — ^ is precious.” “ Rejoice the soul ot 
thy servant.” “ For the soul to be without knowledge it is not 
good.” “ Hear, and your soul shall live.” . 
49. When, in the New Testament, it is said to the rich tool, 
“ This night shall thy soul be required of thee,” more is meant 
than that his animal life should perish. It contains the more 
deeply solemn idea of the soul returning to God to render an 
account of his abused trust. When Paul and Barnabas, m 
Lystra, Iconium, and Antioch, confirmed the souls of the dis- 
ciples, it surely does not mean that they strengthened their 
animal life. Reason and faith are here regarded as dwelling 
m 50? The converse of this ministry, when Judaizmg teachers 
subverted the souls of the disciples, contains the same ideas. 
When Paul calls God for a witness upon his soul, he appea s 
both to his intelligent purpose and conscientiousness. Hope 
is the anchor of the soul— not surely of the animal life, lha* 
could neither understand the hope of the Gospel nor be com- 
forted by it. We believe to the saving of the soul, not surely 
