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sideration, is the high importance of seeing clearly and distinctly that all the 
high elements of morality in man cannot be separated from that which is 
spiritual. I cannot see the line which separates spirituality from morality ; 
or, in other words, I believe that the motive of all morality is unquestionably 
to be found deep down in the human spirit. (Cheers.) 
Rev. Sir Tilson-Marsh. — I n rising to make one or two observations on 
this subject, I may just say that I should be sorry to do so without alluding 
for one moment to the deep sorrow I feel for the great loss which we as a 
society have sustained in the death of our excellent and most courteous 
friend Mr. Reddie. He has gone, as we believe, to that blessed land in 
which he has left the a <5/m behind at last, and carried the Trvevfia to the 
presence of the Eternal Trvtv[xa — to Uvevfia ayiov , the Holy Spirit — to the 
immediate presence of God Himself. He is happy, though his gain is our 
loss. And now one word on the subject before us, which I think I was the 
first to introduce to the Society, on an occasion wdien I was supported by our 
excellent friend Mr. James. I cordially agree with Mr. Graham in much of 
the admirable paper which he has presented to us. That paper contains a vast 
amount of scriptural truth to which the reasonable mind must accede. But I 
also agree with Mr. James that man’s nature is clearly tripartite, and that the 
Apostle Paul, in laying down his definition, if I may so say, in the fifth 
chapter of the First Epistle to the Thessalonians, leaves us without doubt on 
that point. Man’s nature is not quadrupartite — it is tripartite — there are 
the crw/ia, the and the xvtv^a. The <r oj/xa we are all agreed upon, and 
we are also agreed upon the irvtvfia. The only question, then, is— what is the 
xpvxn — and whether it lasts through the eternal world, or whether it ceases 
when the body dies in the present world. I confess to feeling very great 
difficulty on this point. My own inclination, derived from a close study of 
the Greek New Testament, is to believe that the $vxv does cease for a time 
with the body — that the body lies in the grave, and the •• p y xv disappears, but 
that the w vev/ui is in existence in the intermediate state. It is clear that that 
state is a state of rational existence, in which there is a consciousness of what is 
passing, and in which there is a remembrance of past events ; because we find 
our Lord, although in parabolic language, implying that most distinctly in the 
parable of Dives and Lazarus. Our Lord would hardly lead us to believe 
that there could pass intelligent expression between the rational tv vevfia of 
Dives in the world of the lost, and the rational 7rvEv/xa of Abraham in the 
world of the saved, without there being any such possibility ; and I am 
therefore led to believe that our Lord, in thus representing Dives as commu- 
nicating with Abraham, was asserting the existence of his 7 rvevfia in the 
world of the lost. Then, again, we find the spirits represented under the 
altar, as crying out to God : “ How long, 0 Lord ! how long ? ” anticipating 
that day when the complete work of redemption should be before the Church, 
when the present time of probation should have passed away ; and when, 
therefore, God’s whole plan in this intermediate term of discipline for men 
would be exhibited to the Church and to the principalities and powers in 
heavenly places. I say that if these spirits are represented as under the 
