DISSERTATIß1Sl V. 338 body and soul united, as it signifies vital activity and efficiencem though in this sense it seems -to be chiefly borrowed from the soul. There are several places in scripture where the Spirit of God seems to beat, an análogytò breath, and to signify the'breath Of God ; as Ps. xxxiii. 0.' By the word of the Lord were the heavens made, and all the host of there by the breath of his mouth. Here the term Z11, that is, breath, or spirit, is either a synonymous term for word, in the first part of the verse, which is formed by the breath; or it signifies the Spirit of God, as a divine power, by way of analogy to humanbreath. So Ps. civ. 30. Thou takest away their breath, and the creaiure$ die; Tho* sendest forth thy Spirit, and they are created,'that is, thou sendest forth the breath of life by the agency of thy Spirit. So Job. xxxiv. 14. If he gather his spirit and his' breath, all flesh shall perish together: that is, If he withhold his vital influence, which gives breath to all animals. Job. xxxiii. 4. The Spirit of God bath made fee, and the breath of thé Almighty hath given one life. And, Mal. ii. 15. where the prophet argues, that God made but one woman for one man, ,yet he had the residue of the spirit, that is, more vital influence to create more women if he had pleased. These two last texts may refer either to the animal life of man, which is maintained by breath; or to the rational ion!, which in the Jewish philosophy was the vital principle of the animal, both which seem to be included in that metaphorical lan- guage in Gen. ii. 7. The Lord God fanned man out the dust of the ground, and breathed into his nostrils the breath of life and man became a living soul. Thus it appears, that as outward speech, and breath, are cowers`of the human body, as reason and vital activity, or efli- cience, are powers of time human soul, so the great God, in scrip- ture, has revealed himself to us as a glorious being, who has two eternal, essential, divine powers, which in condescension to our weakness lie is pleased to describe by way of analogy to our souls and bodies ; and this he cloth by the terms `1-1 and;ni in He- brew, eoáe. and Ii 1m in Greek, and in English, word and spirit, or speech and breath, or reason and vital activity, or, éflicience. Though I call the word and the spirit two divine powers, t9 comport with the analogy which scripture seems to have estab-, fished between time idea of God, and the ideaof man, yet I am far from determining precisely, what, or how great, is that real anddivine difference which is between them, or what is time true and inward distinction between the essence of God himself, i ti called the Father, and hisWord, and his Spirit. It is r,epre., seated in scripture to be something more than such aditì.'erenceras is between divine attributes, or nominal relations, and yet. it
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