counsel, desire, love, hatred, courage, fear, joy, sorrow, anger, see Exod. 23: 9. 1 Sam. 1: 10. 30: 6. Thus it is also applied to God, Jer. 12: 7. 15: 1.

32:41.

"6th. It is used, in a singular manner, to signify, 1st. fish, one species of the animal creation, Isai. 19: 10, ponds for fish. Others render it ponds of desire, or pleasant ponds. It refers to brutes and the life they possess, Gen. 1: 20, 21, 24, 30. 9: 10. Lev. 11: 10, 46. Gen. 2: 19. 9:12, 15, 16. Ezek. 47: 9. comp. Rev. 12: 10. 2d. A dead animal body, Lev. 19: 28. Num. 5: 2. 6:11. 9: 6, 7, 10. Hag. 2: 13. In some places the adjective mut, death, is expressed, as in Num. 6: 6. 19: 13. And it may, I suppose, in other places be understood.

"The verb derived from this noun, signifies to refresh, and so the noun too may signify refreshment in those places which will admit that sense; as Isai. 3: 20. Tablets or houses of the soul, i. e. of refreshments; meaning, probably, some small neat boxes, inclosing a delicious perfume, which the ladies wear about them, to please and recreate themselves with the smell, Exod. 23: 12. 1 Sam. 16: 14. Exod. 31: 17."

Such is Taylor's account of the word nephish, and the various senses in which it is used. He does not even insinuate, that it ever signifies an immortal soul, which survives the death of the body. Calmet says, the word nephish, rendered "soul, is very equivocal in the style of the Hebrews. The English word person is the nearest I can think of to answer the Hebrew." Parkhurst, Taylor and Calmet then, concur in their testimony, that nephish, soul, does not signify an immortal principle in man. The texts which Parkhurst says bids fairest for this signification I shall now examine, adding any others which

appeared likely to be quoted in proof of this opinion. His first text is

Gen. 35: 18. "And it came to pass as her soul was in departing (for she died) that she called his name Benoni; but his father called him Benjamin." Religious prejudice aside, no man would understand any thing more but this, her breath or life departed. The writer explains his own meaning, by the words in a parenthesis, for she died. We shall see afterwards, that to depart out of this world simply means to die. His second text is,

1 Kings 17:21, 22, "And he stretched himself upon the child three times, and cried unto the Lord, and said, O Lord my God, I pray thee let this child's soul come into him again. And the Lord heard the voice of Elijah: and the soul of the child came into him again and he revived.” Did Elijah pray, that this child's soul might come from heaven or hell to reanimate its body again? Or, did God answer such a request? What the mother of the child desired, what the prophet prayed for, and what God granted, was the restoration of the child to life; and is sufficiently explained by the words" and he revived." We have seen that nephish often means breath or life. Parkhurst's third text is

Ps. 16: 10, "For thou wilt not leave my soul in bell: neither wilt thou suffer thine holy one to see corruption." The phrases my soul, thy soul, his soul, occur often in Scripture; and are used for the sake of greater emphasis, instead of I, thou,he,himself. See Taylor, above, Whitby on Acts 2, and on this text in my First Inquiry. Such are the texts, which Parkhurst owns bid fairest to prove that nephish means an immortal soul in man. Although we have searched with care to find others more conclusive, we must say they are not to be found among the merous places where nephish occurs. I can only add

nu

Gen. 2: 7, "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life. And man became a living soul." But if this proves an immortal soul in man, it proves also that brutes have immortal souls, for the same thing is said of them, Gen. 7: 22. The passage says nothing about the immortality of man's soul, any more than of brutes. In Isai. 2: 22, an allusion is made to this text, showing how little dependance is to be placed on man, because his breath is in his nostrils. But why is this done, if an immortal soul was breathed into him? Before God breathed into man he was dead, but by breathing into him he became a living soul, or person, as the word nephish signifies, and which Calmet says is the nearest word he could think of answering to the He. brew. When man dies he becomes a dead soul or person, for so the word nephish is also used, as seen from Taylor's remarks. Indeed, no person will question, that men and beasts are said to have the same breath, life, or soul, as the following among other passages show: Gen. 6: 17. 17: 15, 22. Eccl. 3: 19. That this breath or life means a power imparted to them may, we think, be gathered from John 20: 22, 23. 1 Cor. 12: 9. Luke 1:35. Job 37: 10. Ps. 104: 29. Isai. 42: 5.

Here then is a word rendered soul; occurs over seven hundred times in the Old Testament; is applied to men and beasts; to the dead as well as the living; expresses something about man in various ways; yet it is never used to express any part of man which lives in a state of conscious existence in a disembodied state. Does any man in our day, speaking on religious subjects, use the word soul seven hundred times, yet never conveys by it the idea of something about man which survives the death of the body? This is now the principal sense in which religious

people do use it. But we think they were bound to account for this new sense they attach to the word soul, unauthorised from any part of the Old TestaIndeed what absurdities would result from

ment.

uniformly adopting this new sense. For example, we read of a fat soul, Prov. 11: 25, a lean soul, Ps. 106: 15, a thirsty soul, Prov. 25: 25, an hungry soul, Prov. 27: 7, and a dead soul. Moreover, brutes have souls, as we have seen above; and it remains to be proved, that the one is said to be mortal, and the other immortal.

Psuhe. This word occurs in the Greek of the New Testament over ninety times. Parkhurst says, "it means breath; animal life; a living animal that lives by breathing; the human body though dead; the human soul or spirit as distinguished from the body; the human animal soul; the mind, disposition, particularly as denoting the affections; a human person; and the souls of those who were slain for the word of God." Matt. 10: 28, is the only text he re fers to, that psuhe, soul, means the human soul. It is allowed, that this word in the New Testament, corresponds to nephish, soul, in the Old, is rendered and applied in a similar manner, and ought to be considered in connexion with it.

In John 10: 24, psuhe is not rendered at all. In 2 Cor. 12: 15, it is rendered you, in the margin, your souls. In Rev. 8: 9. 16: 3, it is rendered life and applied to the brutes. When applied to men, it is rendered,

1st. Life, and expresses what we call natural life, Luke 9: 56. Acts 15: 26. 1 John 3: 16. Matt. 6: 25. Luke 12: 22, 23. Acts 20: 10. Phil. 2: 30. Matt. 2: 20. 10: 39. 16: 25. 20: 28. Mark 8: 35. 10: 45. Luke 9: 24. 14: 26. 17: 33. John 10: 11, 15, 17. 12: 25. 13: 37, 38. 15: 13. Acts 20: 24. Rom. 11: 3. 12: Rom. 16: 4. Mark 3: 4. Luke 6: 9.

11. 27: 10, 22.

2d. Psuhe is rendered soul in the following texts Acts 2: 41. 27: 37, 1 Peter 3: 20. Acts 2: 43. 3: 23. Rom. 13: 1. Luke 2: 35. Rom. 2: 9. Matt. 12: 18. Luke 1: 46. 2 Cor. 1: 23. 1 Thess. 2: 8. Matt. 11: 29. Luke 21: 19. Acts 14: 22. 15: 24. 1 Peter 1: 22. 2 Peter 2: 14. John 12: 27. 2 Peter 2: 8. Heb. 6: 19. 1 Peter 2: 11. 3 John 2. Rev. 14: 14. 18: 14. 1 Cor. 15: 45. To substitute the word person instead of soul in some of these texts, renders the sense morc definite. In others, the word soul simply means the mind, or some one of its powers. In Rev. 18: 13, instead of "slaves and souls of men," it ought to be "bodies and lives of men;" for the Greek is-kai somaton kai psuhas anthropon. In Heb. 4: 12, and 1 Thess. 5: 23, a distinction is made between body, soul, and spirit; but as nothing is said about their immortality or suffering in a future state, they deserve no particular notice in our present investigation.

3d. In the following texts psuhe is rendered mind. Heb. 11: 3. Acts 14: 2. Phil. 1: 27. And in Eph. 6: 6. Col. 3: 23, it is rendered heart and heartily. Though psuhe is rendered soul in Acts 4: 32. Matt. 22:37. Mark 12: 30, 33. Luke 10: 27, yet the context and scope of the passages show, that some part of the mind is meant. Psuhikos occurs James 3: 15. Jude 19. 1 Cor. 15: 44, 46. 2 Cor. 2: 14, and is rendered sensual and natural.

The following texts demand a more particular consideration. 1st. Those texts which speak of persons losing their souls. "For what is a man profited, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" Matt. 16: 26, see the parallel texts, Mark 8: 36, 37. Luke 9: 24, 25, and comp. Luke 12: 19, 20; to all of which texts our remarks shall apply. It is assumed from these texts, that soul in them, means