228 
altar anticipating this time and asking when it shall be— “ How long, 0 
Lord' ' how long ?” it follows that there must evidently be consciousness in 
these spirits. But there is no mention, except in that passage, of the tfrajC* 
I believe the word there is 4>v x is, and that forms my only difficulty. It 
certainly makes against my argument, and leaves me in doubt as to whether 
the ■ii'X'l do es m t,ie Sl rave with the body, and rise again at the resur- 
rection morning, or whether it is in existence in the intermediate state. I 
do not think we can resolve this difficulty, but this I do believe, that the 
statement of St. Paul when he prays that the whole man, body, soul, and 
spirit, shall be sanctified and preserved blameless unto the coming of our 
Lord Jesus Christ, implies that the tv X n must have an eternal existence. I 
cannot get rid of that argument, and therefore I think that the +v X v, 
and irviv^n are evidently in existence on the resurrection morning. It is, 
however, possible, that the M may lapse while the body is in the ground, 
and that the alone may be in existence in the intermediate state. I 
cordially agree with one of the previous speakers who said that this subject 
is one of immense importance in the scientific discussions of the day. I have 
many personal friends in the scientific world who, I am sure, would find 
their difficulties greatly reduced, if not altogether removed, if this fact were 
brought before them as stated by St. Paul in the Holy Scriptures, namely, 
that there is this tripartite division in man’s nature— that m the ^X» man 
has sympathies with the animal world, and that his having certain 
sympathies with what we call the instinctive nature of animals, explains to 
us how there is that agreement between man and the irrational world which 
we see existing. At the same time, the definition of man as a tripartite being 
having also the would show to these people that there also exist m 
man powers which are entirely distinct from the capacities which he shares 
with the lower animals, and which dignify man and separate him entirely from 
the animal world. I think, therefore, that the discussion introduced here 
this evening is one of great importance in its bearings upon the controversies 
of the day Many of these gentlemen of whom I have spoken are men 
very hioh intelligence, thoroughly fitted to explore the facts of nature ; but 
they do°not see the line of separation between the intelligence of animals 
and what they caU the soul of man. Give them the word and their 
difficulties are resolved, and you give them also the which is above 
the <W>). Ask them to account for the differential peculiarities of man, 
and you will find that they cannot do so except on the supposition of 
the existence of the ir vivpa. For instance, take articulate speech. Wna 
animals are there which can exchange yiews and opinions as we are doing 
this evening? What gives us the power we possess? Is there any 
other animal in the world that has it? Certainly not. Then articma.e 
speech differentiates man from the irrational creatures ; and we may turn 
round on these men, although they may be good and honest men 
and say • “ How do you account for these differential peculiarities 
except on the supposition that man has within him the m add " 
the <pv X v 1 ” This is man’s tripartite nature. It explains all these > 
