| 1 |
TEXT:
And these signs shall follow them that believe; In my name
shall they
cast out devils; they shall speak with new tongues; they |
| 3 |
shall take up serpents; and if they
drink any deadly thing, it shall
not hurt them; they shall lay hands on the
sick, and they shall recover.
- MARK xvi. 17,
18 |
| 6 |
HISTORY repeats itself; to-morrow grows out
of to-
day. But Heaven's favors are formidable: they are
calls to
higher duties, not discharge from care; and whoso |
| 9 |
builds on less than an immortal basis,
hath built on sand.
We have asked, in our selfishness, to wait
until the age
advanced to a more practical and spiritual religion
before |
| 12 |
arguing with the world the great subject of
Christian heal-
ing; but our answer was, "Then there were no cross to
take up, and less need of publishing the good news." A |
| 15 |
classic writes, -
"At thirty, man suspects himself a
fool;
Knows it at forty, and reforms his plan; |
| 18 |
At fifty, chides his infamous delay,
Pushes his prudent purpose to resolve."
The difference between religions is, that
one religion has a |
| 21 |
more spiritual basis and tendency than the
other; and
Page
2 |
| 1 |
the religion nearest right is that one. The
genius of
Christianity is works more than words; a calm and stead- |
| 3 |
fast communion with God; a tumult on earth,
- religious
factions and prejudices arrayed against it, the synagogues
as of old closed upon it, while it reasons with the storm, |
| 6 |
hurls the thunderbolt of truth, and stills
the tempest of
error; scourged and condemned at every advancing foot-
step, afterwards pardoned and adopted, but never seen |
| 9 |
amid the smoke of battle. Said the intrepid
reformer,
Martin Luther: "I am weary of the world, and the world
is
weary of me; the parting will be easy." Said the more |
| 12 |
gentle Melanchthon: "Old Adam is too
strong for young
Melanchthon."
And still another
Christian hero, ere he passed from |
| 15 |
his execution to a crown, added his
testimony: "I have
fought a good fight, . . . I have kept the faith."
But
Jesus, the model of infinite patience, said: "Come unto |
| 18 |
me, all ye that labor and are heavy laden,
and I will
give you rest." And he said this when bending beneath
the
malice of the world. But why should the world hate |
| 21 |
Jesus, the loved of the Father, the loved
of Love? It was
that his spirituality rebuked their carnality, and gave
this
proof of Christianity that religions had not given. Again, |
| 24 |
they knew it was not in the power of
eloquence or a dead
rite to cast out error and heal the sick. Past,
present,
future magnifies his name who built, on Truth, eternity's |
| 27 |
foundation stone, and sprinkled the altar
of Love with
perpetual incense.
Page
3 |
| 1 |
Such Christianity requires neither hygiene
nor drugs
wherewith to heal both mind and body; or, lacking these, |
| 3 |
to show its helplessness. The primitive
privilege of Chris-
tianity was to make men better, to cast out error, and
heal
the sick. It was a proof, more than a profession thereof; |
| 6 |
a demonstration, more than a doctrine. It
was the foun-
dation of right thinking and right acting, and must be
reestablished on its former basis. The stone which the |
| 9 |
builders rejected must again become the
head of the
corner. In proportion as the personal and material ele-
ment stole into religion, it lost Christianity and the power |
| 12 |
to heal; and the qualities of God as a
person, instead of
the divine Principle that begets the quality, engrossed
the
attention of the ages. In the original text the term God |
| 15 |
was derived from the word good.
Christ is the idea
of Truth; Jesus is the name of a man born in a
remote
province of Judea, - Josephus alludes to several indi- |
| 18 |
viduals by the name of Jesus. Therefore
Christ Jesus was
an honorary title; it signified a "good man," which
epi-
thet the great goodness and wonderful works of our |
| 21 |
Master more than merited. Because God is
the Principle of
Christian healing, we must understand in part this
divine
Principle, or we cannot demonstrate it in part. |
| 24 |
The Scriptures declare that "God is Love,
Truth, and
Life," - a trinity in unity; not three persons in one, but
three statements of one Principle. We cannot tell what is |
| 27 |
the person of Truth, the body of the
infinite, but we know
that the Principle is not the person, that the finite
cannot
Page
4 |
| 1 |
contain the infinite, that unlimited Mind
cannot start from
a limited body. The infinite can neither go forth
from, |
| 3 |
return to, nor remain for a moment within
limits. We
must give freer breath to thought before calculating the
results of an infinite Principle, - the effects of infinite |
| 6 |
Love, the compass of infinite Life, the
power of infinite
Truth. Clothing Deity with personality, we limit the
ac-
tion of God to the finite senses. We pray for God to re- |
| 9 |
member us, even as we ask a person with
softening of the
brain not to forget his daily cares. We ask infinite
wisdom
to possess our finite sense, and forgive what He knows |
| 12 |
deserves to be punished, and to bless what
is unfit to be
blessed. We expect infinite Love to drop divinity long
enough to hate. We expect infinite Truth to mix with |
| 15 |
error, and become finite for a season; and,
after infinite
Spirit is forced in and out of matter for an indefinite
period,
to show itself infinite again. We expect infinite Life to |
| 18 |
become finite, and have an end; but, after
a temporary
lapse, to begin anew as infinite Life, without beginning
and
without end. |
| 21 |
Friends, can we ever arrive at a proper
conception of the
divine character, and gain a right idea of the Principle
of
all that is right, with such self-evident contradictions? |
| 24 |
God must be our model, or we have none; and
if this
model is one thing at one time, and the opposite of it at
another, can we rely on our model? Or, having faith in it, |
| 27 |
how can we demonstrate a changing
Principle? We can-
not: we shall be consistent with our inconsistent
statement
Page
5 |
| 1 |
of Deity, and so bring out our own erring
finite sense of
God, and of good and evil blending. While admitting |
| 3 |
that God is omnipotent, we shall be
limiting His power at
every point, - shall be saying He is beaten by
certain kinds
of food, by changes of temperature, the neglect of a
bath, |
| 6 |
and so on. Phrenology will be saying the
developments of
the brain bias a man's character. Physiology will be
say-
ing, if a man has taken cold by doing good to his neighbor, |
| 9 |
God will punish him now for the cold, but
he must wait for
the reward of his good deed hereafter. One of our
lead-
ing clergymen startles us by saying that "between Chris- |
| 12 |
tianity and spiritualism, the question
chiefly is concerning
the trustworthiness of the communications, and not
the
doubt of their reality." Does any one think the departed |
| 15 |
are not departed, but are with us, although
we have no
evidence of the fact except sleight-of-hand and hallu-
cination? |
| 18 |
Such hypotheses ignore Biblical authority,
obscure the
one grand truth which is constantly covered, in one way
or
another, from our sight. This truth is, that we are |
| 21 |
to work out our own salvation, and to meet
the responsi-
bility of our own thoughts and acts; relying not on the
person of God or the person of man to do our work for us, |
| 24 |
but on the apostle's rule, "I will show
thee my faith by
my works." This spiritualism would lead our lives to
higher issues; it would purify, elevate, and consecrate |
| 27 |
man; it would teach him that "whatsoever a
man soweth,
that shall he also reap." The more spiritual we become
Page
6 |
| 1 |
here, the more are we separated from the
world; and
should this rule fail hereafter, and we grow more material, |
| 3 |
and so come back to the world? When I was
told the other
day, "People say you are a medium," pardon me if I
smiled. The pioneer of something new under the sun is |
| 6 |
never hit: he cannot be; the opinions of
people fly too
high or too low. From my earliest investigations of the
mental phenomenon named mediumship, I knew it was |
| 9 |
misinterpreted, and I said it. The
spiritualists abused me
for it then, and have ever since; but they take
pleasure in
calling me a medium. I saw the impossibility, in Science, |
| 12 |
of intercommunion between the so-called
dead and the
living. When I learned how mind produces disease on the
body, I learned how it produces the manifestations ig- |
| 15 |
norantly imputed to spirits. I saw how the
mind's ideals
were evolved and made tangible; and it matters not
whether that ideal is a flower or a cancer, if the belief is |
| 18 |
strong enough to manifest it. Man thinks he
is a medium
of disease; that when he is sick, disease controls his body
to whatever manifestation we see. But the fact remains, |
| 21 |
in metaphysics, that the mind of the
individual only can
produce a result upon his body. The belief that
produces
this result may be wholly unknown to the individual, be- |
| 24 |
cause it is lying back in the unconscious
thought, a latent
cause producing the effect we see.
"And these signs
shall follow them that believe; In |
| 27 |
my name shall they cast out devils." The
word devil
comes from the Greek diabolos; in Hebrew it is
belial, and
Page
7 |
| 1 |
signifies "that which is good for nothing,
lust," etc. The
signs referred to are the manifestations of the power
of |
| 3 |
Truth to cast out error; and, correcting
error in thought,
it produces the harmonious effect on the body. "Them
that believe" signifies those who understand God's su- |
| 6 |
premacy, - the power of Mind over matter.
"The new
tongue" is the spiritual meaning as opposed to the material.
It is the language of Soul instead of the senses; it translates |
| 9 |
matter into its original language, which is
Mind, and gives
the spiritual instead of the material signification. It
begins
with motive, instead of act, where Jesus formed his esti- |
| 12 |
mate; and there correcting the motive, it
corrects the act
that results from the motive. The Science of
Christianity
makes pure the fountain, in order to purify the stream.
It |
| 15 |
begins in mind to heal the body, the same
as it begins in
motive to correct the act, and through which to judge of
it.
The Master of metaphysics, reading the mind of the poor |
| 18 |
woman who dropped her mite into the
treasury, said,
"She hath cast in more than they all." Again, he charged
home a crime to mind, regardless of any outward act, and |
| 21 |
sentenced it as our judges would not have
done to-day.
Jesus knew that adultery is a crime, and mind is the
crim-
inal. I wish the age was up to his understanding of these |
| 24 |
two facts, so important to progress and
Christianity.
"They shall take up
serpents; and if they drink any
deadly thing, it shall not hurt them. "
This is an unquali- |
| 27 |
fied statement of the duty and ability of
Christians to heal
the sick; and it contains no argument for a creed or
doc-
Page
8 |
| 1 |
trine, it implies no necessity beyond the
understanding of
God, and obedience to His government, that heals both |
| 3 |
mind and body; God, - not a person to whom
we should
pray to heal the sick, but the Life, Love, and Truth that
destroy error and death. Understanding the truth regard- |
| 6 |
ing mind and body, knowing that Mind can
master sick-
ness as well as sin, and carrying out this government over
both and bringing out the results of this higher Chris- |
| 9 |
tianity, we shall perceive the meaning of
the context,
- "They shall lay hands on the sick, and they shall
recover." |
| 12 |
The world is slow to perceive individual
advancement;
but when it reaches the thought that has produced this,
then it is willing to be made whole, and no longer quarrels |
| 15 |
with the individual. Plato did better; he
said, "What
thou seest, that thou beest."
The mistaken views
entertained of Deity becloud the |
| 18 |
light of revelation, and suffocate reason
by materialism.
When we understand that God is what the Scriptures have
declared, - namely, Life, Truth, and Love, - we shall |
| 21 |
learn to reach heaven through Principle
instead of a par-
don; and this will make us honest and laborious,
knowing
that we shall receive only what we have earned. Jesus |
| 24 |
illustrated this by the parable of the
husbandman. If we
work to become Christians as honestly and as directly
upon a divine Principle, and adhere to the rule of this |
| 27 |
Principle as directly as we do to the rule
of mathematics,
we shall be Christian Scientists, and do more than we
are
Page
9 |
| 1 |
now doing, and progress faster than we are
now pro-
gressing. We should have no anxiety about what is or |
| 3 |
what is not the person of God, if we
understood the
Principle better and employed our thoughts more in dem-
onstrating it. We are constantly thinking and talking |
| 6 |
on the wrong side of the question. The less
said or thought
of sin, sickness, or death, the better for mankind,
morally
and physically. The greatest sinner and the most hope- |
| 9 |
less invalid think most of sickness and of
sin; but, having
learned that this method has not saved them from
either,
why do they go on thus, and their moral advisers talk for |
| 12 |
them on the very subjects they would gladly
discontinue to
bring out in their lives? Contending for the reality of
what should disappear is like furnishing fuel for the flames. |
| 15 |
Is it a duty for any one to believe that
"the curse causeless
cannot come"? Then it is a higher duty to know
that
God never cursed man, His own image and likeness. God |
| 18 |
never made a wicked man; and man made by
God had not
a faculty or power underived from his Maker wherewith to
make himself wicked. |
| 21 |
The only correct answer to the question,
"Who is
the author of evil?" is the scientific statement that
evil is
unreal; that God made all that was made, but |
| 24 |
He never made sin or sickness, either an
error of mind
or of body. Life in matter is a dream: sin, sickness,
and death are this dream. Life is Spirit; and when we |
| 27 |
waken from the dream of life in matter, we
shall learn this
grand truth of being. St. John saw the vision of life
in
Page
10 |
| 1 |
matter; and he saw it pass away, - an
illusion. The
dragon that was wroth with the woman, and stood ready |
| 3 |
"to devour the child as soon as it was
born," was the vision
of envy, sensuality, and malice, ready to devour the
idea
of Truth. But the beast bowed before the Lamb: it was |
| 6 |
supposed to have fought the manhood of God,
that Jesus
represented; but it fell before the womanhood of God,
that
presented the highest ideal of Love. Let us re- |
| 9 |
member that God - good - is omnipotent;
therefore evil
is impotent. There is but one side to good, - it has no
evil side; there is but one side to reality, and that is the |
| 12 |
good side.
God is All, and in
all: that finishes the question of
a good and a bad side to existence.
Truth is the real; |
| 15 |
error is the unreal. You will gather the
importance of
this saying, when sorrow seems to come, if you will look
on the bright side; for sorrow endureth but for the night, |
| 18 |
and joy cometh with the light. Then will
your sorrow be
a dream, and your waking the reality, even the triumph
of Soul over sense. If you wish to be happy, argue with |
| 21 |
yourself on the side of happiness; take the
side you wish
to carry, and be careful not to talk on both sides, or to
argue stronger for sorrow than for joy. You are the at- |
| 24 |
torney for the case, and will win or lose
according to your
plea.
As the mountain hart
panteth for the water brooks, so |
| 27 |
panteth my heart for the true fount and
Soul's baptism.
Earth's fading dreams are empty streams, her fountains
Page
11 |
| 1 |
play in borrowed sunbeams, her plumes are
plucked from
the wings of vanity. Did we survey the cost of sublunary |
| 3 |
joy, we then should gladly waken to see it
was unreal. A
dream calleth itself a dreamer, but when the dream has
passed, man is seen wholly apart from the dream. |
| 6 |
We are in the midst of a revolution;
physics are yield-
ing slowly to metaphysics; mortal mind rebels at its
own
boundaries; weary of matter, it would catch the meaning |
| 9 |
of Spirit. The only immortal superstructure
is built on
Truth; her modest tower rises slowly, but it stands and is
the miracle of the hour, though it may seem to the age like |
| 12 |
the great pyramid of Egypt, - a miracle in
stone. The
fires of ancient proscription burn upon the altars of to-day;
he who has suffered from intolerance is the first to be in- |
| 15 |
tolerant. Homoeopathy may not recover from
the heel of
allopathy before lifting its foot against its neighbor, meta-
physics, although homoeopathy has laid the foundation |
| 18 |
stone of mental healing; it has established
this axiom,
"The less medicine the better," and metaphysics adds,
"until you arrive at no medicine." When you have |
| 21 |
reached this high goal you have learned
that proportion-
ately as matter went out and Mind came in as the
remedy,
was its potency. Metaphysics places all cause and cure |
| 24 |
as mind; differing in this from
homoeopathy, where cause
and cure are supposed to be both mind and matter.
Meta-
physics requires mind imbued with Truth to heal the sick; |
| 27 |
hence the Christianity of metaphysical
healing, and this
excellence above other systems. The higher
attenuations
Page
12 |
| 1 |
of homoeopathy contain no medicinal
properties, and
thus it is found out that Mind instead of matter heals |
| 3 |
the sick.
While the
matter-physician feels the pulse, examines
the tongue, etc., to learn what
matter is doing independent |
| 6 |
of mind, when it is self-evident it can do
nothing, the
metaphysician goes to the fount to govern the streams;
he
diagnoses disease as mind, the basis of all action, and |
| 9 |
cures it thus when matter cannot cure it,
showing he was
right. Thus it was we discovered that all physical
effects
originate in mind before they can become manifest as |
| 12 |
matter; we learned from the Scripture and
Christ's healing
that God, directly or indirectly, through His
providence
or His laws, never made a man sick. When studying the |
| 15 |
two hundred and sixty remedies of the Jahr,
the character-
istic peculiarities and the general and moral symptoms
requiring the remedy, we saw at once the concentrated |
| 18 |
power of thought brought to bear on the
pharmacy of
homoeopathy, which made the infinitesimal dose effectual.
To prepare the medicine requires time and thought; you |
| 21 |
cannot shake the poor drug without the
involuntary
thought, "I am making you more powerful," and the
sequel
proves it; the higher attenuations prove that the |
| 24 |
power was the thought, for when the drug
disappears by
your process the power remains, and homoeopathists ad-
mit the higher attenuations are the most powerful. The |
| 27 |
only objection to giving the unmedicated
sugar is, it would
be dishonest and divide one's faith apparently
between
Page
13 |
| 1 |
matter and mind, and so weaken both points
of action;
taking hold of both horns of the dilemma, we should work |
| 3 |
at opposites and accomplish less on either
side.
The pharmacy of
homoeopathy is reducing the one hun-
dredth part of a grain of medicine two
thousand times, |
| 6 |
shaking the preparation thirty times at
every attenuation.
There is a moral to this medicine; the higher natures
are
reached soonest by the higher attenuations, until the fact is |
| 9 |
found out they have taken no medicine, and
then the so-
called drug loses its power. We have attenuated a grain of
aconite until it was no longer aconite, then dropped into |
| 12 |
a tumblerful of water a single drop of this
harmless solu-
tion, and administering one teaspoonful of this water
at
intervals of half an hour have cured the incipient stage of |
| 15 |
fever. The highest attenuation we ever
attained was to
leave the drug out of the question, using only the sugar
of
milk; and with this original dose we cured an inveterate |
| 18 |
case of dropsy. After these experiments you
cannot be
surprised that we resigned the imaginary medicine alto-
gether, and honestly employed Mind as the only curative |
| 21 |
Principle.
What are the
foundations of metaphysical healing?
Mind, divine Science, the
truth of being that casts out |
| 24 |
error and thus heals the sick. You can
readily perceive
this mental system of healing is the antipode of
mesmer-
ism, Beelzebub. Mesmerism makes one disease while it is
27 supposed to cure another, and that one
is worse than the
first; mesmerism is one lie getting the better of
another,
Page
14 |
| 1 |
and the bigger lie occupying the field for
a period; it is the
fight of beasts, in which the bigger animal beats the
lesser; |
| 3 |
in fine, much ado about nothing. Medicine
will not arrive
at the science of treating disease until disease is
treated
mentally and man is healed morally and physically. What |
| 6 |
has physiology, hygiene, or physics done
for Christianity
but to obscure the divine Principle of healing and en-
courage faith in an opposite direction? |
| 9 |
Great caution should be exercised in the
choice of
physicians. If you employ a medical practitioner, be sure
he
is a learned man and skilful; never trust yourself in the |
| 12 |
hands of a quack. In proportion as a
physician is enlight-
ened and liberal is he equipped with Truth, and his
efforts
are salutary; ignorance and charlatanism are miserable |
| 15 |
medical aids. Metaphysical healing includes
infinitely
more than merely to know that mind governs the body and
the
method of a mental practice. The preparation for a |
| 18 |
metaphysical practitioner is the most
arduous task I ever
performed. You must first mentally educate and
develop
the spiritual sense or perceptive faculty by which one learns |
| 21 |
the metaphysical treatment of disease; you
must teach
them how to learn, together with what they learn. I
waited
many years for a student to reach the ability to |
| 24 |
teach; it included more than they
understood.
Metaphysical or
divine Science reveals the Principle and
method of perfection, - how to
attain a mind in harmony |
| 27 |
with God, in sympathy with all that is
right and opposed
to all that is wrong, and a body governed by this
mind.
Page
15 |
| 1 |
Christian Science repudiates the evidences
of the senses
and rests upon the supremacy of God. Christian healing, |
| 3 |
established upon this Principle, vindicates
the omnipo-
tence of the Supreme Being by employing no other remedy
than Truth, Life, and Love, understood, to heal all ills |
| 6 |
that flesh is heir to. It places no faith
in hygiene or drugs;
it reposes all faith in mind, in spiritual power
divinely
directed. By rightly understanding the power of mind |
| 9 |
over matter, it enables mind to govern
matter, as it rises
to that supreme sense that shall "take up serpents"
un-
harmed, and "if they drink any deadly thing, it shall not |
| 12 |
hurt them. " Christian Science explains to
any one's per-
fect satisfaction the so-called miracles recorded in
the
Bible. Ah! why should man deny all might to the divine |
| 15 |
Mind, and claim another mind perpetually at
war with this
Mind, when at the same time he calls God almighty and
admits in statement what he denies in proof? You pray |
| 18 |
for God to heal you, but should you expect
this when you
are acting oppositely to your prayer, trying everything
else
besides God, and believe that sickness is something He |
| 21 |
cannot reach, but medicine can? as if
drugs were superior
to Deity.
The Scripture says,
"Ye ask, and receive not, because |
| 24 |
ye ask amiss;" and is it not asking amiss
to pray for a
proof of divine power, that you have little or no faith
in
because you do not understand God, the Principle of |
| 27 |
this proof? Prayer will be inaudible, and
works more
than words, as we understand God better. The Lord's
Page
16 |
| 1 |
Prayer, understood in its spiritual sense,
and given its
spiritual version, can never be repeated too often for
the |
| 3 |
benefit of all who, having ears, hear and
understand.
Metaphysical Science teaches us there is no other Life,
substance, and intelligence but God. How much are you |
| 6 |
demonstrating of this statement? which to
you hath the
most actual substance, - wealth and fame, or Truth and
Love? See to it, O Christian Scientists, ye who have |
| 9 |
named the name of Christ with a higher
meaning, that you
abide by your statements, and abound in Love and
Truth,
for unless you do this you are not demonstrating the |
| 12 |
Science of metaphysical healing. The
immeasurable
Life and Love will occupy your affections, come nearer
your hearts and into your homes when you touch but the |
| 15 |
hem of Truth's garment.
A word about the
five personal senses, and we will leave
our abstract subjects for this
time. The only evidence we |
| 18 |
have of sin, sickness, or death is
furnished by these senses;
but how can we rely on their testimony when the
senses
afford no evidence of Truth? They can neither see, hear, |
| 21 |
feel, taste, nor smell God; and shall we
call that reliable
evidence through which we can gain no understanding
of
Truth, Life, and Love? Again, shall we say that God |
| 24 |
hath created those senses through which it
is impossible to
approach Him? Friends, it is of the utmost importance
that we look into these subjects, and gain our evidences of |
| 27 |
Life from the correct source. Jesus said,
"I am the way,
the truth, and the life. No man cometh unto the Father,
Page
17 |
| 1 |
but by me," - through the footsteps of
Truth. Not by the
senses - the lusts of the flesh, the pride of life,
envy, |
| 3 |
hypocrisy, or malice, the pleasures or the
pains of the
personal senses - does man get nearer his divine nature
and present the image and likeness of God. How, then, |
| 6 |
can it be that material man and the
personal senses were
created by God? Love makes the spiritual man,
lust
makes the material so-called man, and God made all that |
| 9 |
was made; therefore the so-called material
man and these
personal senses, with all their evidences of sin,
sickness,
and death, are but a dream, - they are not the realities of |
| 12 |
life; and we shall all learn this as we
awake to behold His
likeness.
The allegory of
Adam, when spiritually understood, |
| 15 |
explains this dream of material life, even
the dream of
the "deep sleep" that fell upon Adam when the spiritual
senses were hushed by material sense that before had |
| 18 |
claimed audience with a serpent. Sin,
sickness, and
death never proceeded from Truth, Life, and Love. Sin,
sickness, and death are error; they are not Truth, and |
| 21 |
therefore are not TRUE. Sin is a supposed
mental condi-
tion; sickness and death are supposed physical ones, but
all appeared through the false supposition of life and in- |
| 24 |
telligence in matter. Sin was first in the
allegory, and
sickness and death were produced by sin. Then was not
sin
of mental origin, and did not mind originate the de- |
| 27 |
lusion? If sickness and death came through
mind, so
must they go; and are we not right in ruling them out of
Page
18 |
| 1 |
mind to destroy their effects upon the
body, that both
mortal mind and mortal body shall yield to the govern- |
| 3 |
ment of God, immortal Mind? In the words of
Paul,
that "the old man" shall be "put off," mortality shall
disappear
and immortality be brought to light. People are |
| 6 |
willing to put new wine into old bottles;
but if this be
done, the bottle will break and the wine be spilled.
There is no
connection between Spirit and matter. |
| 9 |
Spirit never entered and it never escaped
from matter;
good and evil never dwelt together. There is in reality
but the good: Truth is the real; error, the unreal. We |
| 12 |
cannot put the new wine into old bottles.
If that could be
done, the world would accept our sentiments; it would
will-
ingly adopt the new idea, if that idea could be reconciled |
| 15 |
with the old belief; it would put the new
wine into the
old bottle if it could prevent its effervescing and keep
it
from popping out until it became popular. |
| 18 |
The doctrine of atonement never did
anything for sick-
ness or claimed to reach that woe; but Jesus'
mission
extended to the sick as much as to the sinner: he estab- |
| 21 |
lished his Messiahship on the basis that
Christ, Truth,
heals the sick. Pride, appetites, passions, envy, and
malice
will cease to assert their Caesar sway when metaphysics is |
| 24 |
understood; and religion at the sick-bed
will be no blind
Samson shorn of his locks. You must admit that what is
termed death has been produced by a belief alone. The |
| 27 |
Oxford students proved this: they killed a
man by no other
means than making him believe he was bleeding to death.
Page
19 |
| 1 |
A felon was delivered to them for
experiment to test the
power of mind over body; and they did test it, and
proved |
| 3 |
it. They proved it not in part, but as a
whole; they
proved that every organ of the system, every function of
the body, is governed directly and entirely by mind, else |
| 6 |
those functions could not have been stopped
by mind in-
dependently of material conditions. Had they changed
the
felon's belief that he was bleeding to death, removed |
| 9 |
the bandage from his eyes, and he had seen
that a vein had
not been opened, he would have resuscitated. The
illusive
origin of disease is not an exception to the origin of all |
| 12 |
mortal things. Spirit is causation, and the
ancient ques-
tion, Which is first, the egg or the bird? is answered
by
the Scripture, He made "every plant of the field before it |
| 15 |
was in the earth."
Heaven's signet is
Love. We need it to stamp our re-
ligions and to spiritualize thought,
motive, and endeavor. |
| 18 |
Tireless Being, patient of man's
procrastination, affords
him fresh opportunities every hour; but if
Science makes
a more spiritual demand, bidding man go up higher, he is |
| 21 |
impatient perhaps, or doubts the
feasibility of the demand.
But let us work more earnestly in His vineyard,
and accord-
ing to the model on the mount, bearing the cross meekly |
| 24 |
along the rugged way, into the wilderness,
up the steep
ascent, on to heaven, making our words golden rays in the
sunlight of our deeds; and "these signs shall follow them |
| 27 |
that believe; . . . they shall lay hands
on the sick, and
they shall recover."
Page
20 |
| 1 |
The following hymn was sung at the close:
-
"Oh, could
we speak the matchless worth, |
| 3 |
Oh, could
we sound the glories forth,
Which in our Saviour shine,
We'd soar and touch the heavenly
strings,
And vie with Gabriel,
while he sings,
In notes almost
divine." |
