commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins (veppovs) and hearts: and I will give unto every one of you according to your works.-Rev. ii. 21-23.

See also

Matt. v. 28; vi. 21; ix. 4; xi. 29; xii. 40; xiii. 15, 19; xv. 8, 18, 19; xviii. 35; xxii. 37; xxiv. 48. Mark, ii. 6, 8; iii. 5; iv. 15; vii. 6, 19, 21; viii. 17; xii. 30, 33. Luke, i. 17, 51, 66; ii. 19, 35, 51; iii. 15; v. 22; vi. 45; viii. 12, 15; ix. 47; x. 27; xii. 34, 45; xvi. 15; xxi. 14, 34; xxiv. 25, 32, 38. John, xii. 40 ; xiii. 2; xiv. 1, 27; xvi. 6. Acts, i. 24; ii. 26, 37, 46; iv. 32; v. 3, 4; vii. 23, 39, 51, 54;

viii. 21, 22, 37; xi. 23; xiii. 22;

I Cor.

xv. 8, 9; xvi. 14; xxi. 13; xxviii. 27. Rom. i. 21, 24; ii. 5, 15, 29; v. 5; vi. 17; viii. 27; x. 1, 6, 8-10; xvi. 18. ii. 9; iv. 5; vii. 37. 2 Cor. i. 22; ii.

vi. II; viii. 16; ix. 7. iv. 18; v. 19; vi. 5, 22. Phil. i. 7.

4; iii. 2, 3, 15; iv. 6; Gal. iv. 6. Eph. iii. 17; Col. ii. 2; iii. 15, 16, 22;

iv. 8. I Thess. ii. 4, 17; iii. 13. 2 Thess. ii. 17; iii. 5. 1 Tim.

i. 5. 2 Tim. ii. 22.

Heb. iii. 8, 10, 12, 15; iv. 7, 12; viii. 10;

iii. 14; iv. 8 8; v. 5, 8. I Pet.

ii. 14.

1 John, iii. 20, 21. Rev.

The word for heart appears to be used with different degrees of signification, and in various connexions.

It is used of the centre of anything. Of course it may be used of the centre or wellspring of the blood or of bodily life.

In Matt. xii. 40, it is used of the earth: 'For as Jonas was three days and three nights in the whale's belly, so shall the son of man be three days and three nights in the heart of the earth.'

In many passages it is used either of the mind in its varied manifestations of memory, imagination, reason or judgment; of the desires and affections; or of the whole combined.

E.g., Luke, i. 51: 'He hath scattered the proud in the imagination of their hearts.'

Luke, v. 22: 'What reason ye in your hearts?'

Matt. xv. 19: 'For out of the heart proceed evil thoughts, murders, adulteries, fornications, false witness, blasphemy.'

The word heart is contrasted with soul and mind in Matt. xxii. 37: 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.'

It is contrasted with understanding, soul, and strength (ioxúc) in Mark, xii. 33: 'And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength.

It is contrasted with soul, strength (ioxús), and mind in Luke, x. 27: 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength (ioxús), and with all thy mind.'

It is contrasted with reins in Rev. ii. 23: ‘I am he that searcheth the reins (veppoùs) and the heart.'

Let us conclude our Scripture Searchings for this word with the following verses

When, wounded sore, the stricken heart

Lies bleeding and unbound,

One only hand, a pierced hand,

Can salve the sinner's wound.

When sorrow swells the laden breast,
And tears of anguish flow,

One only heart, a broken heart,
Can feel the sinner's woe.

When penitence has wept in vain
Over some foul, dark spot,
One only stream, a stream of blood,
Can wash away the blot.

'Tis Jesus' blood that washes white,
His hand that brings relief;

His heart that's touched with all our joys,
And feeleth for our grief.

Lift up Thy bleeding hand, O Lord;
Unseal that cleansing tide!

We have no shelter from our sin

But in Thy wounded side.—

CECIL FRANCES ALEXANDER, 1858.

INDEED, from the observations made above, it appears that there is no presumption, from their mutually affecting each other, that the dissolution of the body is the destruction of the living agent. And by the same reasoning, it must appear that there is no presumption, from their mutually affecting each other, that the dissolu tion of the body is the destruction of our present reflecting powers; but instances of their not affecting each other afford a presumption of the contrary. Instances of MORTAL DISEASES NOT IMPAIRING OUR PRESENT REFLECTING POWERS, evidently turn our thoughts even from imagining such diseases to be the destruction of them. Several things, indeed, greatly affect all our living powers, and at length suspend the exercise of them; as, for instance, drowsiness, increasing till it ends in sound sleep and from hence we might have imagined it would destroy them, till we found by experience the weakness of this way of judging. But, in the diseases now mentioned, there is not so much as this shadow of probability, to lead us to any such conclusion as to the reflecting powers which we have at present; for, in those diseases, persons the moment

before death appear to be in the highest vigour of life. They discover apprehension, memory, reason, all entire; with the utmost force of affection; sense of a character, of shame and honour; and the highest mental enjoyments and sufferings, even to the last gasp and these surely prove even greater vigour of life than bodily strength does.-Bp. BUTLER, Analogy, pt. 1, c. 1, cf. with this Dr. ABERCROMBIE, On the Influence of Disease upon the Manifestations of Mind, in Sect. IV., 'The condition of the body.'

But now comes the inevitable question which all along may have been perplexing your minds, as I confess it once greatly perplexed my own,-How is it that men endowed with nearly equal capacities, and possessing nearly equal opportunities, should draw such different, not to say such opposite, conclusions, on subjects which in importance transcend all others, and beyond all others tax the reason to the utmost, and touch the emotions to the quick?

I think that one cause of this contrariety of conviction lies in the nature of the evidences for Christianity, in the natural evidences for the Being of a Supreme, and for the immortality of the soul. These evidences, from the very nature of the case, cannot be mathematical, or demonstrative, or scientific : they belong rather to that class of evidence which we call probable-to that class, be it observed, upon which alone we determine the conduct of our lives; for 'to us, probability is the guide of life.' And although these probable evidences range greatly in degree, and although not any one of them, taken alone and by itself, may be sufficient to command entire consent, and enforce an absolute conviction, nevertheless, when taken altogether, they may-they often do-by their consilience from many different and independent sources, furnish the mind with the highest moral certainty of which it is capable. This we claim to be especially the case with Christianity; and in arguing the case, this consilience ought never to be forgotten; for it is by laying too great stress upon one or two of these presumptive evidences alone, and especially in conversation, that many a mind has been robbed of