before them and that each party should try to heal him by the efficacy of their prayers. The Britons consented, but unwillingly. A blind man was brought. The British. priests did what they could but their efforts seemed unavailing. Then Augustine knelt down and prayed, and immediately the man received his sight. Thereupon the Welshmen agreed that Augustine was a true Christian. In spite, however, of this proof of his spiritual apprehension and power, they differed from him in so many other points that they decided not to combine with his Church in the South; and the Welsh Church has never become one with the Church of England to this day. We cannot but admire their sturdy independence, since even in the Sixth Century there were forces already at work of which Augustine himself was no doubt wholly ignorant, which were in time to plunge European Christianity into the depths of human despotism, all in the name of Truth, of Spirit, but without their practice.

Augustine's preaching was accompanied by practice, and so we find that the first and second generation of his converts experienced the blessing of physical relief. Here are some of the instances of healing and divine protection cited by Bede.

Guithfrid, Abbot of Lindisfane, told Bede himself of a miracle which happened to him and two other brethren. They had gone in a boat to the island of Farne to speak with a hermit who was living there. They were overtaken by a fierce storm. The hermit came out of his cave, calling upon God, and the storm assuaged just long enough for them to drag their boat ashore, after which it raged for a whole day.

Bishop John of Hexham healed an afflicted dumb man in a retired little cemetery dedicated to St. Michael, and

when his speech returned, he handed him over to the doctor to make his hair grow! Still aiding him with blessings and prayers.

A very interesting case is that told of a healing on the occasion of the consecration of Earl Addis' church. One of his servants was lying all but dead with a coffin ready by his side. Addis besought the Bishop with tears to come and heal him. The Bishop came to him, and prayed, and blessed him, and while they were dining, the servant revived, drank wine, and joined the other guests. They invited him to sit down and the account ends: "he greatly enjoyed his dinner and lived happy for many years."

Undoubtedly the Christian faith of the early Saxons was simple, clear, and holy. To them God was good, an ever-present help. Moreover their faith was of a truly spiritual kind. It reached beyond the evidence of the material senses into the realm of spiritual understanding, as Bede's spiritual interpretation of Scripture plainly testifies. In the words of St. Boniface, Bede was "a candle which the Lord lighted up in Northumbria." He was born in 673, and was brought up in the monastery of St. Peter on the north bank of the Wear, and afterwards was transferred to the Sister Monastery of St. Paul at Jarrow on the river Tyne. His whole life was thus passed in the seclusion of the cloister, although he himself in his writings speaks of this "whirl" in which we live, comparing his present life with a more peaceful past! So that existence to Bede in the Seventh Century seemed bewildering in its progressive and exciting tendencies! Doubtless a monastery was not altogether the quietest of retreats, when we realize that it constituted both hospital, hotel, and college and would be frequented by every traveller in the district. Bede did not care for administrative work. He

loved most to meditate, pray, and study. His scholarship and sweet character earned him a new title, that of Venerable.

Canon Rawnsley, one of his modern eulogists, speaks of "his childlike credence in miracles and the miraculous that constantly asserts itself in his biographies;" and also of "the sanctified common sense of the man that is conspicuous in all his practical teaching and preaching of the Gospel, his large-heartedness and generosity, his power of great gladness and the note of sursum corda, his constant habit of praise to God, his devoutness, his determination not to preach what he did not practise . . . his willingness to encourage and to prove belief in human affection and the ties of brotherhood,-this it is" declares the Canon, "that goes to the making of the real Bede."

The Bible he studied would have been the Latin Vulgate, and his own treatises were also written in that language. His notes on Revelation, as given in the translation by the Rev. E. Marshall, F. S. A. from The Works of Beda, by Dr. Giles, are so interesting, that we transcribe a few and note their parallel with passages from Mrs. Eddy's writings, in evidence that the spiritual yearnings of the great AngloSaxon teacher in A.D. 710 were fulfilled and completed by the great teacher of New England, in 1875.

"So great and so exalted will the glory of that city appear from the gift of God as that there remains in it no vestiges of old age, since both a heavenly incorruption will refine their bodies and the sight of the eternal King will feed their mind." (Bede on Rev. 21:4.)

"St. John's corporeal sense of the heavens and earth had vanished, and in place of this false sense. was the Spiritual sense, the subjective state by which he could see the new heaven and new earth, which

involve the spiritual idea and consciousness of reality. This is Scriptural authority for concluding that such a recognition of being is, and has been, possible to men in this present state of existence,-that we can become conscious, here and now, of a cessation of death, sorrow, and pain. This is indeed a foretaste of absolute Christian Science. Take heart, dear sufferer, for this reality of being will surely appear sometime and in some way. There will be no more pain, and all tears will be wiped away. When you read this, remember Jesus' words, "The kingdom of God is within you.' This spiritual consciousness is therefore a present possibility." (Science and Health, P. 573.)

"Although," he (John) says, "I have spoken of the city as built up of stones, I have shown that the rest of the Saints is not in a material building. For God Himself is their only home, and light, and rest." (Rev. 21 22.)

"There was no temple, that is, no material structure in which to worship God, for He must be worshipped in spirit and in love. The word temple also means body. The Revelator was familiar with Jesus' use of this word, as when Jesus spoke of his material body as the temple to be temporarily rebuilt (John 11:21). What further indication need we of the real man's incorporeality than this, that John saw heaven and earth with 'no temple (body) therein'? This kingdom of God, 'is within you,'-is within reach of man's consciousness here, and the spiritual idea reveals it. In divine Science, man possesses this recognition of harmony consciously in proportion to his understanding of God." (Science and Health, P. 576.)

"There is no need,' because the Church is not guided by the light, nor the elements of the world, but is conducted by Christ, the eternal Son, through the darkness of the world." (Rev. 21:23.)

"This city of our God has no need of sun or satellite, for Love is the light of it, and divine Mind is its own interpreter." (Science and Health, p. 577.)

"Then the fashion of this world will pass away by the conflagration of the supernal fires, that when the heaven and the earth are changed for the better, the incorruption and immortality of holy bodies may have a condition of existence corresponding with the twofold change." (Rev. 21: 1.)

"Now what have you learned? The mystery of godliness-God made 'manifest in the flesh,' seen of men, and spiritually understood; and the mystery of iniquity-how to separate the tares from the wheat, that they consume in their own fires and no longer kindle altars for human sacrifice." (Miscellany, p. 124.)

"Job said, 'In my flesh shall I see God.' Neither the Old nor the New Testament furnishes reasons or examples for the destruction of the human body, but for its restoration to life and health as the scientific proof of 'God with us.' The power and prerogative of Truth are to destroy all disease, and to raise the dead-even the self-same Lazarus. The spiritual body, the incorporeal idea, came with the ascension." (Miscellany, p. 218.)

"The last appearing of Truth will be a wholly spiritual idea of God and of man, without the fetters of the flesh or corporeality. . . . The material