5. But even that is not all. As though to prove decisively that there was deep reason for not giving the title hiereus to Christian ministers, the word is used of Christians as a whole, but not of ministers. For instance, St. Peter by analogy, in a secondary and metaphorical sense, twice calls all Christians "a sacrificial priesthood"; but to prevent any mistake in the metaphor he expressly adds a defining clause in both verses, that the only sacrifices they can offer are "spiritual sacrifices" and "the praises of God." And in the Apocalypse hiereus is used three times of all Christians, and not once of ministers. In the four Gospels it is not once used either of Christ or of any one of his disciples, but only of Jewish priests-who ultimately murdered Christ. The Acts of the Apostles is the first and the best of all ecclesiastical histories, and is entirely about the doings of the first Christian ministers. The word occurs in that book three times of Jewish priests, once of a heathen priest, not once of any Christian minister. There are thirteen epistles of St. Paul. The word hiereus does not once occur in any one of them. Three of these epistles are especially addressed to Christian ministers. Yet they, and those which they are to guide, are not once called by this name, though they are called by various other names. There are two epistles of the great apostle St. Peter; three of the beloved disciple, St. John; one of St. Jude; one of St. James, the Lord's brother. Not one of these, even when directly addressing ministers, or speaking of them, ever calls them by this name. On the other hand, in the Acts of

the Apostles, where we read how the Christian ministry was organized by the infant church, "presbyter" is applied to Christian ministers at least ten times, and in the pastoral epistles five times, and in St. Peter twice, and in St. John twice, and in the Apocalypse twelve times. Quoted by Samuel Smith, M. P., in "The Claims of Rome," pp. 51-53.

I have just read this statement, in the "Signs of the Times:" In the words of the Literary Digest, "The Pope's suggestion for union among the churches of the world is hailed as an auspicious augury for 1917." And when the great religious bodies, Catholic and Protestants of all denominations and the Jews can say with Paul (whose boast was that he was a Jew, and that after the most straitest sect of "our religion I lived a Pharisee," (Acts 26:5) that "I determined not to know anything among you, save Jesus Christ and him crucified" (I Cor. 2:2), Then there will be that glorious consummation for which Jesus prayed that "importunate,' intercessary prayer of John, 17:20-26. "Neither pray I for those alone, but for them also which shall believe on me through their word, that they all may be one; as thou Father art in me, and I in thee, that they may also be one in us; that the world may believe that thou hast sent me, and the glory which thou gavest me I have given them, that they may be one even as we are one. And I have declared unto them thy name and will declare it, that the love wherewith thou hast loved me may be in them and I in them."

XII.

MRS. EDDY.

Without doubt, no woman, since the dawn of history, has, by her own character and achievements, won the loving gratitude and unfailing devotion of so many people, with numbers continually increasing with the oncoming years; and who has at the same time been so ridiculed, maligned and anathematized by another class, composed chiefly of coreligionists, as has Mrs. Mary Baker Eddy. Concerning the first statement, it is only necessary to refer to her thousands of followers who gladly bear witness to its truthfulness. As for the second charge, if I may be permitted to speak from my own experience, (for I was once a very harsh member of this class) I will say it is due largely to ignorance, aided by the innate antipathy to the thought we all have, to a greater or less extent, of giving up the preconceived and cherished opinions which we have held as vital to our very existence, both here and hereafter.

A certain amount of this tenacity of the faith we have is not only helpful, but necessary, for a wavering man is, James says, like a wave of the sea, driven with the wind and tossed (James 1:6). But for a person who is aboard a ship on the ocean of life, that is weighted down with barnacles of tradition and other backslidings, to be brought along side of a new ocean liner, constructed by the same master builder and

manned by the same crew and with our own beloved Pilot at the steering wheel, asking only that she be granted the same cordon of love and "freedom of the seas" as ourselves, and inviting all who may desire to do so to take passage with her, should we not investigate in a kindly and thorough manner before rejecting an offer made with loving intentions? Now no single illustration can elucidate such a complex question, but I trust that it will serve to show that since Mrs. Eddy says the Bible has been her only guide, her fundamentals must be the same as others who truly bear the same testimony, and if some of her interpretations offset some of our traditions, we should at least concede to her the same honesty of purpose that we claim for ourselves. This I do, and so with no further apology or explanation I submit the following brief review of Mrs. Eddy's teachings, as seen from my own viewpoint, which I ask to be taken at its face value, no more nor no less.

In "Science and Health with Key to the Scriptures," Mrs. Eddy's chief work, she defines God as "Life, Truth and Love," and on page 410-4 she says: "This is life eternal," says Jesus is not shall be, and then He defines everlasting life as a present knowledge of his Father and Himself, the knowledge of Love, Truth and Life. "This is life eternal that they might know thee, the only true God and Jesus Christ whom thou hast sent." Certainly this is all one can ask. But to me her great difficulty seems to lie in the fact that she takes as her first premise that "God is all in all"

(Science and Health, page 113-16) whereas the Scriptures teach that God says of Himself, "Thou shalt have no other gods before Me" (Ex. 20:3) which seems to imply that He has reference to His own realm only, far above all principalities and powers; and this thought He reiterates in Isaiah 44:8: "Fear ye not, neither be afraid, have not I told thee from that time and have declared it. Ye are my witnesses. Is there a God beside me? Yea there is no God." And in Isaiah 45:22, where he bids us "Look unto me and be ye saved, all the ends of the earth, for I am God and there is none else," (who can save, must be understood). We do read in I Corinthians 15:28, "And when all things are subdued unto Him then shall the Son also Himself be subject unto Him that put all things under Him, that God may be all in all” and whatever this may mean, it certainly refers to some future time.

The assertion that God fills all space is not, as I can find, scriptural, and while all human reasoning like "the wisdom of men is foolishness with God," it may serve to illustrate, to say, that a man may be in New York and by telephone or wireless speak to another person in San Francisco, and yet be only his small individual self, so that God may be omnipotent and omnipresent even from a human standpoint, and not fill all space.

Another assertion of Mrs. Eddy's is found in "Science and Health," page 108-24: "The opposite of Truth called error, sin, sickness, disease, death, is the false testimony of false material sense of mind in matter, that this false