ek Priesthood; but though one be thus made an
Elder, a Seventy, a High Priest, a Patriarch or an Apostle, he should
not court the usage of the title as a mere embellishment of his name.
(See "The Honor and Dignity of Priesthood" by the author in _Improvement
Era_, Salt Lake City, March, 1914.)

Chas. F. Deems, in _The Light of the Nations_, pp. 583-4, says in
speaking of the irreverent use of ecclesiastical titles: "The Pharisees
loved also the highest places in the synagogs, and it gratified their
vanity to be called Teacher, Doctor, Rabbi. Against these Jesus warned
His disciples. They were not to love to be called Rabbi, a title which
occurs in three forms, _Rab_, Teacher, Doctor; _Rabbi_, My Doctor or
Teacher; _Rabboni_, My great Doctor. Nor were they to call any man
'Father,' in the sense of granting him any infallibility of judgment or
power over their consciences.... 'Papa,' as the simple Moravians call
their great man, Count Zinzendorf: 'Founder,' as Methodists denominate
good John Wesley; 'Holy Father in God,' as bishops are sometimes called;
'Pope,' which is the same as 'Papa'; 'Doctor of Divinity,' the Christian
equivalent of the Jewish 'Rabbi,' are all dangerous titles. But it is
not the employment of a name which Jesus denounces, it is the spirit of
vanity which animated the Pharisees, and the servile spirit which the
employment of titles is apt to engender. Paul and Peter spoke of
themselves as spiritual fathers. Jesus teaches that positions in the
societies of his followers, such as should afterward be formed, were not
to be regarded as dignities, but rather as services; that no man should
seek them for the honor they might confer, but for the field of
usefulness they might afford; and that no man should lead off a sect,
there being but one leader; and that the whole body of believers are
brethren, of whom God is the Father."

The writer last quoted very properly disparages aspirations, stimulated
by vanity and self-righteous assumption, to the use of the title
"Reverend" as applied to men.

7. Seven or Eight Woes?--Some of the early Mss. of the Gospels omit
verse 14 from Matt. 23. Such omission reduces the number of specific
utterances beginning "Woe unto you" from eight to seven. There is no
question as to the appearance in the original of the passages in Mark
12:40 and Luke 20:47, which are one in meaning with Matt. 23:14.

8. The Temple Treasure.--In connection with the incident of the widow's
mit