whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods. But and if that evil servant shall say in his heart, My lord delayeth his coming; and shall begin to smite his fellow-servants, and to eat and drink with the drunken; the lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.-Matt. xxiv. 42-51.

Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise (ppóviμoi), and five were foolish. They that were foolish took their lamps, and took no oil with them : But the wise (ppóviμo) took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise (ppóvuo), Give us of your oil; for our lamps are gone out. But the wise (opóviμo) answered, saying, Not so; lest there be not enough for us and you but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore for ye know neither the day nor the hour wherein the Son of man cometh.—Matt. xxv. 1-13.

And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom (ppóvnos) of the just; to make ready a people prepared for the Lord.-Luke, i. 17.

And he said also unto his disciples, There was a certain rich

man, which had a steward; and the same was accused unto him that he had wasted his goods. And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. Then the steward said within himself, What shall I do, for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. I am resolved what to do, that when I am put out of the stewardship, they may receive me into their houses. So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord? And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. And the lord commended the unjust steward, because he had done wisely (pporíμws): for the children of this world are in their generation wiser (ppoviμwrɛpo) than the children of light. And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. He that is faithful in that which is least is faithful also in much : and he that is unjust in the least is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if we have not been faithful in that which is another man's, who shall give you that which is your own?—Luke, xvi. 1–12.

But we desire to hear of thee what thou thinkest (ppovéw): for as concerning this sect, we knew that every where it is spoken against.-Acts, xxviii. 22.

For they that are after the flesh do mind (ppovéw) the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded (ppóvnμa) is death; but to be spiritually minded is life and peace. Because the carnal mind (ppóvnμa) is enmity against God neither indeed can be.

for it is not subject to the law of God,

So then they that are in the flesh cannot

please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.—Rom. viii. 5--9.

And he that searcheth the hearts knoweth what is the mind (ppórnua) of the Spirit, because he maketh intercession for the saints according to the will of God.-Rom. viii. 27.

I thank my God, I speak with tongues more than ye all: Yet in the church I had rather speak five words with my understanding (vous), that by my voice I might teach others also, than ten thousand words in an unknown tongue. Brethren, be not children in understanding (ophy): howbeit in malice be ye children, but in understanding (ppýv) be men.—1 Cor. xiv. 18-20.

I have confidence in you through the Lord, that ye will be none otherwise minded (ppovéw): but he that troubleth you shall bear his judgment, whosoever he be.—Gal. v. 10.

Wherein he hath abounded toward us in all wisdom (oopia) and prudence (opóvnois).—Eph. i. 8.

Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. For there are many unruly and vain talkers and deceivers (ppεvanáтns), specially they of the circumcision: Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies. This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith; not giving heed to Jewish fables, and commandments of men, that turn from the truth. Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate -Tït. i. 9--16.

See also

Matt. vii. 24; x. 16. Mark, viii. 33.

xvi. 8. Rom. xi. 20, 25; xii. 3, 16; xiv. 6; xv. 5.

Luke, xii. 42;

I Cor. iv. 6, 10;

X. 15; xiii. II. 2 Cor. xi. 19; xiii. 11. Gal. vi. 3. Phil. i. 7;

ii. 2, 5; iii. 15, 16, 19; iv. 2, 10.

Col. iii. 2.

Tit. iii. 8.

The Greek words will be found translated by—

Affection (Col. iii. 2), care, careful, deceivers, highminded, like-minded, mind, prudence, to regard, to savour, to think, to think more highly, understanding, wisdom, wise, wisely.

And now let us consider a third manifestation of the power of the mind; it is

(3.) Abstraction.

It means the power which we have in our minds of separating things combined, and of considering some of them apart from the rest; thus we may speak of the colour of an object apart from its shape.

With regard to abstraction, strictly so called, I can perceive nothing in it that is difficult either to be understood or practised. What can be more easy than to distinguish the different attributes which we know to belong to a subject? In a man, for instance, to distinguish his size, his complexion, his age, his fortune, his birth, his profession, and twenty other things that belong to him. To think and speak of these things with understanding is surely within the reach of every man endowed with human faculties.— Dr. REID: an Essay on Abstraction, v. c. 3.

And,-(4) Memory.

It may be defined to mean, 'that faculty which enables us to treasure up and preserve for future use the knowledge which we acquire by the other intellectual powers. things are implied. (1) The faculty of retaining knowledge

Two

which constitutes a retentive memory; and (2) the power of recalling knowledge which constitutes a ready memory.'

There is passive memory (uvnuovɛúw) and active memory (ávaμμvýoкw). To represent man's memory under its two functions the following passages may occur to us :

Do ye not understand, (voéw) neither remember (μvnμoveúw) the five loaves and the five thousand, and how many baskets ye took up.-Matt. xvi. 9.

But call to remembrance (ávaμμvhokw) the former days in which after ye were illuminated, ye endured a great fight of afflictions.Heb. x. 32.

Of course, it is evident, and it applies to the whole of man's intellectual powers, that they may be improved by cultivation and deteriorated by disease, drugs, misuse, and want of use.

First, I think it appears that Memory is an original faculty given us by the Author of our being, of which we can give no account, but that we are so made.

I find in my mind a distinct conception, and a firm belief of a series of past events; but how this is produced, I know not— I call it Memory, but this is only giving a name to it—it is not an account of its cause. I believe most firmly what I distinctly remember; but I can give no reason for this belief. 'There is a spirit in man and the inspiration of the Almighty giveth them understanding.'-Job, xxxii. 8.-Dr. REID, Intellectual Powers. (Memory.)

The rules from which benefit is to be derived for the improvement of memory, in persons of adult years.

1. The cultivation of habits of attention, or of intense application of the mind to whatever is at the time its more immediate object of pursuit.

2. Habits of correct association. These consist in the constant practice of tracing the relation between new facts and others with which we are previously acquainted; and of referring facts to prin