226 
fied with it in respect to some points. In the last one with which 
Mr. Graham deals, I was glad to find him strongly maintaining, as I do 
that the nvivjia is that in which human morality chiefly centres. Since 
our last meeting, I have read through the conclusion of Mr. Darwin’s 
recent book on the Descent of Man, and I must say that I was perfectly 
amazed to find a man of such eminence using arguments which are so 
absolutely rotten; but that only proves that wherever men of science 
venture out of their own special province, they have no more light than 
ordinary men of intelligence, and indeed they very often have less. It is 
a point on which I feel strongly, when people tell me that the $ v X v may 
possibly perish, and yet that the whole weight of man’s morality lies in 
the if/vxv. My own general idea of the terms in the New Testament is that 
they were not intended to give us a scientific division of man’s nature, but 
were simply popular words— three Greek words, in their common acceptation, 
covering all that was to be found in man. There is, however, one important 
omission in Mr. Graham’s paper, which has already been pointed out ; he 
does not describe what the a&fia really consists of, and our former discussion 
on this subject also left that point untouched. If you take the <rw/*a as a 
portion of man, it must include some portion of feeling and of the lower 
operations which pertain to the ^v X v ; for I am not prepared to say or 
believe that mere bodily matter, like this table for instance, can ever become 
the subject of feeling by any mere alteration of the particles of matter 
which compose it. It seems to me that these things always belong to 
something distinct from mere material organization. I do not suppose that 
vou will ever get feeling into this table ; and I think that these terms, and 
many others used by Mr. Graham, are in point of fact used simply in a 
popular sense. I have no doubt that the term tt vtvfxa includes intelligence 
and the moral perceptions ; and according to the usage of the New 'Testa- 
ment Scriptures, the term n vtv/ia refers to all that is high, elevated, and 
grand in man, whatever it may be. I hold that the high poetic faculty in 
man would reside in the irmy/xa, and that the higher powers of the affec- 
tions would reside in the Trvevfia also. I do not think they are separate 
essences in the least degree, but different species of mental phenomena ; 
and in the Trvsvfia, I suppose, would be found all our moral intuitions. It 
is important that we should place this upon firm ground ; because, if there 
is anything stable in man, it is his deep moral intuition, and if we are [not 
careful here, we shall be in danger of falling into the worst form of infi- 
delity ; for now its most prevailing form is to resolve all that is moral in 
man simply into that which is merely physical ; and if we go to the lower 
parts of man’s nature we are in danger of resolving all these things, in- 
cluding the free will, into a mere physical law. We are distinctly conscious 
of a bipartite nature in man. There is the I, and that which is not the I— 
I speak of my body, my feelings, and affections— and I recognize the distinc- 
tion between the I, which has will, and that which possesses these various 
attributes. We are conscious of some distinction between them ; but beyond 
that we cannot go. All I contend for, and what I would press upon your con- 
