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Miscellaneous Writings
by H. EMILIE CADY

Author of "Lessons in Truth" God a Present Help,'' etc.

RE !"E# A$# A%TH&R!'E#

%$!T( ")H&&L &* )HR!"T!A$!T( +A$"A" )!T(, ,!""&%R! -.-/

#E#!)ATE# to The 0any lo1in2 friends all o1er the 3orld 3ho ha1e been cheered and helped by these si0ple 0essa2es.

TABLE OF CONTENTS *indin2 the )hrist in &ursel1es / $either #o ! )onde0n Thee 45 !n His $a0e .... 46 Loose Hi0 and Let Hi0 Go 77 All "ufficiency in All Thin2s 84 God's Hand .... 66 !f Thou +ne3est /7 Trustin2 and Restin2 97 The "po:en ;ord ./ %nadulterated Truth -57 &neness ;ith God --4

FOREWORD Respondin2 to the oft<repeated re=uests of 0any friends 3ho ha1e been helped by read< in2 the 1arious boo:lets and 0a2a>ine articles of the author, it has see0ed best to publish the0 all under one co1er as a 0ore con1en< ient 3ay for readers to ha1e the helps al3ays at hand. The papers 3hich 0a:e up this 1olu0e ha1e been 3ritten fro0 ti0e to ti0e as a result of practical, daily e?perience. !n none of the0 is there anythin2 occult or 0ysterious@ neither has there been any atte0pt at literature. Each nu0ber is so plain and si0ple that "a 3ay< farer thou2h a fool need not err therein." !n re1isin2 the articles herein contained there ha1e been a fe3 nonessential chan2es@ yet the Principle and its application re0ain the sa0e. Truth is that 3hich is so, and it can ne1er chan2e. E1ery true state0ent here is as true and as 3or:able today as it 3as 3hen these papers 3ere 3ritten. ;e as: no one to belie1e that 3hich is here 3ritten si0ply because it is presented as Truth. "Pro1e all thin2s" for yourself, for it is perfectly possible to pro1e e1ery state0ent in this boo:. E1ery one has been pro1en before it 3as 3ritten. $o boo: or author can sol1e another's proble0 for hi0. Each 0ust 3or: out his o3n sal1ation. Here are so0e effectual rules, su22estions and helps

thereto@ but results to oneself all depend on ho3 faithfully and persistently one uses the helps 2i1en. The author is 2rateful for the 0any 3ords of appreciation 3hich ha1e co0e to her fro0 ti0e to ti0e. These 3ords are encoura2in2 to one 3ho is tryin2 to sol1e her o3n life's proble0s, as you are tryin2 to sol1e yours, by the teachin2s of the ,aster. "Lessons in Truth," because of their effect< i1e helpfulness, ha1e been sou2ht for Aind pub< lished in fi1e lan2ua2es, besides in e0bossed point for the blind. Let us hope that this boo:, no3 sent forth 3ith the sa0e obBect of bein2 a practical li1in2 help in daily life, 0ay 0eet the sa0e fate. H. E. ). Canuary -, -.-6.

FINDIN

THE CHRIST IN O!RSEL"ES

Throu2hout all His teachin2s, Cesus tried to sho3 those 3ho listened to Hi0, ho3 He 3as related to the *ather, and to teach the0 that they 3ere related to the sa0e *ather in e?< actly the sa0e 3ay. &1er and o1er a2ain He tried in different 3ays to e?plain to the0 that God li1ed 3ithin the0, that He 3as a "God of the li1in2 and not of the dead." And ne1er once did He assu0e to do anythin2 as of Hi0< self, al3ays sayin2D "&f 0ine o3n self ! can do nothin2. The *ather that d3elleth in 0e. He doeth the 3or:s." Eut it 3as 1ery hard then for people to understand, Bust as it is 1ery hard for us to understand today, There 3ere in the person of Cesus t3o dis< tinct re2ions. There 3as the fleshly, 0ortal part 3hich 3as Cesus, the son of 0an@ then there 3as the central, li1in2, real part 3hich 3as "pirit, the "on of God F that 3as the /

9 ,iscellaneous ;ritin2s )hrist, the Anointed. "o each one of us has t3o re2ions of bein2 F one the fleshly, 0ortal part, 3hich is al3ays feelin2 its 3ea:ness and insufficiency in all thin2s, al3ays sayin2, "! can't@" and then at the 1ery center of our bein2 there is a so0ethin2 3hich, in our hi2hest 0o< 0ents, :no3s itself 0ore than con=ueror o1er all thin2s@ it al3ays says, "! can, and ! 3ill." !t is the )hrist<child, the "on of God, the Anointed in us. ")all no 0an your father on earth," said Cesus, "for &ne is your *ather 3hich is in hea1en." He 3ho created us did not 0a:e us and set us off apart fro0 Hi0self, as a 3or:0an 0a:es a table or a chair and puts it a3ay as so0e< thin2 co0pleted and only to be returned to the 0a:er 3hen it needs repairin2. $ot at all. God not only created us in the be2innin2, but He is the 1ery *ountain of Life e1er abidin2 3ithin us, fro0 3hich *ountain constantly sprin2s up ne3 life to re<create these 0ortal bodies. He is the e1er<abidin2 !ntelli2ence 3hich fills and rene3s our 0inds. His crea< tures 3ould not e?ist a 0o0ent 3ere He to be or could He be separated fro0 the0. "(e are

*indin2 the )hrist . the te0ple of the Li1in2 God@ as God hath said, ! 3ill d3ell in the0 and 3al: in the0." Let us suppose a beautiful fountain 3hich is supplied fro0 so0e hidden, but ine?haustible source. At its center it is full of stron2, 1i2< orous life bubblin2 up continually 3ith 2reat acti1ity@ 3hile out around the circu0ference the 3ater is so nearly 0otionless as to ha1e be< co0e i0pure and co1ered 3ith scu0. This e?actly represents 0an. He is co0posed of a substance infinitely 0ore subtle, 0ore real than 3ater. ";e are also His offsprin2." ,an is the offsprin2 F or the sprin2in2 forth into 1is< ibility F of God the *ather. At the center he is pure "pirit, 0ade in the i0a2e and li:eness of the *ather, substance of the *ather, one 3ith the *ather, fed and rene3ed continually fro0 the ine?haustible Good, 3hich is the *ather, "!n Hi0 3e li1e, 0o1e and ha1e our bein2." At the circu0ference, 3here sta2nation has ta:en place G3hich is 0an's bodyH, there is not 0uch that loo:s God<li:e in any 3ay. ;e 2et our eyes fi?ed on the circu0ference, or e?< ternal of our bein2. ;e lose consciousness of the ind3ellin2, e1er acti1e, unchan2in2 God at

-5 ,iscellaneous ;ritin2s the center, and 3e see oursel1es sic:, 3ea: and in e1ery 3ay 0iserable. !t is not until 3e learn to li1e at the center, and to :no3 that 3e ha1e po3er to radiate fro0 that center this unceas< in2, abundant life, that 3e are 3ell and stron2 and po3erful. Cesus :ept His eyes a3ay fro0 the e?ternal alto2ether, and :ept His thou2hts at the central part of His bein2, 3hich 3as the )hrist. "Cud2e not accordin2 to appearances," He said, that is, accordin2 to the e?ternal, "but Bud2e ri2hteous Bud20ent," accordin2 to the real truth, or fro0 the "pirit. !n Cesus, the )hrist, or the )entral "par: 3hich 3as God, the sa0e as li1es in each of us today, 3as dra3n forth to sho3 itself perfectly o1er and abo1e the body, or fleshly 0an. He did all His 0i2hty 3or:s, not because He 3as 2i1en so0e 2reater or different po3er fro0 that 3hich God has 2i1en us F not because He 3as in so0e different 3ay a "on of God and 3e only children of God F but Bust because this sa0e #i1ine "par: 3hich the *ather has i0planted in e1ery child born, had been fanned into a bri2ht fla0e by His prenatal influences, early surroundin2s, and

*indin2 the )hrist -by His o3n later efforts in holdin2 Hi0self in constant, conscious co00union 3ith the *ather, the "ource of all lo1e, life and po3er. To be te0pted does not 0ean to ha1e thin2s co0e to you 3hich, ho3e1er 0uch they 0ay affect others, do not at all affect you because of so0e superiority in you to the0. !t 0eans to really be tried, to suffer and to ha1e to 0a:e effort to resist. Paul spea:s of Cesus as "one te0pted in all points li:e as 3e are." And Cesus hi0self confessed to ha1in2 been te0pted 3hen He said to His disciples, "(e are they 3hich ha1e continued 3ith 0e in 0y te0pta< tions" GLu:e AADA9H. The hu0anity of the $a>arene "suffered bein2 te0pted," or tried, Bust as 0uch as you and ! suffer today because of te0ptations and trials, and in e?actly the sa0e 3ay. ;e :no3 that durin2 His public 0inistry Cesus spent hours of e1ery day alone 3ith God @ and none of us :no3 3hat He 3ent throu2h in all the years of His early 0anhood F Bust as you and ! are doin2 today F in o1erco0in2 the 0ortal. His fleshly desires. His doubts and fears, until He ca0e into the perfect reco2nition

-A ,iscellaneous ;ritin2s of this ind3ellin2 Presence, this "*ather in 0e," to 3ho0 He e1er ascribed the credit of all His 3onderful 3or:s. He had to learn as 3e are ha1in2 to learn@ He had to hold fast as 3e are ha1in2 today to hold fast@ He had to try o1er and o1er a2ain to o1erco0e as 3e are doin2, or else He 3as not "te0pted in all points li:e as 3e are." ;e 0ust all reco2ni>e, ! thin:, that it 3as the )hrist 3ithin 3hich 0ade Cesus 3hat He 3as@ and our po3er no3 to help oursel1es and to help others, lies in our 2ettin2 to co0prehend the truth, for it is a truth, 3hether 3e reali>e it or not, that this sa0e )hrist li1es 3ithin us as it li1ed in Cesus. !t is the part of Hi0self 3hich God has put 3ithin us, and 3hich e1er li1es there 3ith an ine?pressible lo1e and desire to sprin2 to the circu0ference of our bein2, or to our consciousness, as our sufficiency in all thin2s. "The Lord thy God in the 0idst of thee is 0i2hty@ He 3ill sa1e Ior He wills to sa1eJ @ He 3ill reBoice o1er thee 3ith Boy@ He 3ill rest in His lo1e@ He 3ill Boy o1er thee 3ith sin2in2" G'eph. 4D-/H. This )hrist 3ithin us is the "3ell belo1ed "on," the sa0e

*indin2 the )hrist -4 as it 3as in Cesus. !t is the "! in the0, and thou in 0e, that they 0ay be 0ade perfect," of 3hich Cesus spo:e. !n all this 3e 3ould detract nothin2 fro0 Cesus. He is still our "a1ior in that He 3ent throu2h sufferin2 unutterable, throu2h the per< fect crucifi?ion of self, that He 0i2ht lead us to God@ that He 0i2ht sho3 us the 3ay out of our sin, sic:ness and trouble@ that He 0i2ht 0anifest the *ather to us, and teach us ho3 this sa0e *ather lo1es us and li1es in us. ;e lo1e Cesus and 0ust e1er lo1e Hi0 3ith a lo1e 3hich is 2reater than all others, and to pro1e our lo1e 3ould follo3 His teachin2s and life closely. !n no other 3ay can 3e do this so perfectly as by tryin2 to 2et at the real 0eanin2 of all that He said, and let the *ather 3or: throu2h us as He did throu2h Hi0, our perfect Elder Erother and "a1ior. !n spea:in2, Cesus so0eti0es spo:e fro0 the 0ortal part of Hi0, but he li1ed so al0ost 3holly in the )hrist part of Hi0self, so con< sciously in the center of His bein2, 3here the 1ery essence of the *ather 3as bubblin2 up in

-7 ,iscellaneous ;ritin2s ceaseless acti1ity, that He usually spo:e fro0 that part. ;hen He said, ")o0e unto ,e, and ! 3ill 2i1e you rest," He could not ha1e 0eant co0e unto His personal, 0ortal self, for He :ne3 of the 0illions of 0en and 3o0en 3ho could ne1er reach Hi0. He 3as then spea:in2 fro0 the )hrist self of Hi0, 0eanin2 not ")o0e unto 0e, Cesus," but ")o0e unto the )hrist." $or did He 0ean, ")o0e unto the )hrist li1< in2 in 0e," for co0parati1ely fe3 could e1er do that. Eut He said, "The 3ords ! spea: are not 0ine, but the *ather's in ,e." Then it 3as the *ather sayin2 not ")o0e unto Cesus," but ")o0e unto ,e@" that is, ")o0e up out of the 0ortal part of you 3here all is sic:ness and sorro3 and trouble, into the )hrist part 3here ! d3ell, and it 3ill 2i1e you rest. )o0e up into the reali>ation that you are &ne 3ith the *ather, that you are surrounded and filled 3ith #i1ine Lo1e, that there is nothin2 in the uni< 1erse real but the 2ood, and that all 2ood is yours, and it 3ill 2i1e you rest." "$o 0an co0eth unto the *ather but by 0e," 0eans not that God is a stern *ather

*indin2 the )hrist -8 3ho0 3e 0ust coa? and conciliate by co0in2 to Hi0 throu2h Cesus, His :inder, 0ore easily entreated "on. #id not Cesus say, "He that hath seen 0e hath seen the *ather"K or in other 3ords. As ! a0 in lo1e and 2entleness and accessibility, so is the *ather. These 3ords 0ean that no 0an can co0e to the *ather e?cept throu2h the )hrist part of hi0< self. (ou cannot co0e around throu2h so0e other person or by any outside 3ay. Another 0ay teach you ho3 to co0e, and assure you of all that is yours if you do co0e, but you 0ust retire 3ithin your o3n soul, find the )hrist there and loo: to the *ather throu2h the "on for 3hate1er you 3ant. Cesus 3as al3ays tryin2 to 2et the 0inds of the people a3ay fro0 His personality, and to fi? the0 on the *ather in Hi0 as the source of all His po3er. And 3hen to3ard the last they 3ere clin2in2 so to His 0ortal self, be< cause their eyes had not yet been opened to understand about the )hrist 3ithin their o3n souls. He said, "!t is e?pedient for you that ! 2o a3ay, for if ! 2o not a3ay the )o0forter 3ill not co0e@" that is, if He re0ained 3here

-6 ,iscellaneous ;ritin2s they could :eep loo:in2 to his personality all the ti0e, they 3ould ne1er :no3 that the sa0e "pirit of Truth and Po3er li1ed 3ithin the0< sel1es. There is a 2reat difference bet3een a )hris< tian life and a )hrist life. A )hristian life is follo3in2 the teachin2s of Cesus, 3ith the idea of God and )hrist bein2 3holly outside of us, to be called upon but not al3ays to ans3er. A )hrist life is the sa0e follo3in2 of Cesus' teach< in2s 3ith the :no3led2e of God's ind3ellin2 presence, 3hich is al3ays Life, Lo1e and Po3er 3ithin us no3 ready and 3aitin2 to flo3 forth abundantly, aye, la1ishly into our consciousness, and throu2h us unto others the 0o0ent 3e open oursel1es to it and trustfully e?pect it. &ne is a follo3in2 after )hrist, 3hich is beautiful and 2ood so far as it 2oes, but is al3ays 1ery i0perfect@ the other is let< tin2 )hrist, the perfect "on of God, he 0ani< fested throu2h us. &ne is e?pectin2 to be sa1ed so0eti0e fro0 sin, sic:ness and trouble@ the other is :no3in2 3e are in reality sa1ed no3 fro0 all these thin2s throu2h this ind3ell< in2 )hrist, and by faith 3e affir0 it until

*indin2 the )hrist - / the e1idence is 0anifested in our bodies. "i0ply belie1in2 that Cesus died on the cross to appease God's 3rath ne1er did or can sa1e anyone fro0 present sin, sic:ness or 3ant, and 3as not 3hat Cesus tau2ht. "The de1ils be< lie1e and tre0ble," 3e are told, but they are not sa1ed thereby. There 0ust be so0ethin2 0ore than this F a li1in2 touch of so0e :ind, a sort of interspherin2 of our o3n souls 3ith the #i1ine "ource of all 2ood and 2i1in2. ;e are to ha1e faith in the )hrist, belie1e that the )hrist li1es in us, and is in us God's "on@ that this ind3ellin2 &ne has po3er to sa1e and 0a:e us 3hole@ aye, 0ore, that He has 0ade us 3hole already. *or did not the ,aster say, ";hatsoe1er thin2s ye desire 3hen ye pray, belie1e that ye recei1e Ipresent tenseJ, and ye shall ha1e the0"K !f, then, you are 0anifestin2 sic:ness, you are to i2nore the see0in2 F 3hich is the e?< ternal, or circu0ference of the pool 3here the 3ater is sta2nant and the scu0 has arisen F and spea:in2 fro0 the center of your bein2, sayD "This body is the te0ple of the li1in2 God@ the Lord is no3 in his holy te0ple@ )hrist in

-9 ,iscellaneous ;ritin2s 0e is 0y life, )hrist is 0y health, )hrist is 0L stren2th, and )hrist is perfect@ therefore, ! a0 no3 perfect because He d3elleth in 0e as per< fect life, health, stren2th." "ay the 3ords 3ith all earnestness, tryin2 to reali>e 3hat you are sayin2, and al0ost i00ediately the per< ennial *ountain of Life at the center of your bein2 3ill be2in to bubble up and continue 3ith rapidly increasin2 acti1ity until ne3 life 3ill radiate throu2h pain, sic:ness, sores, all diseases, to the surface, and your body 3ill sho3 forth the perfect life of )hrist. "uppose it is 0oney you need. Ta:e the thou2ht, ")hrist is 0y abundant supply Gnot supplierH . He is here 3ithin 0e no3, and 2reatly desires to 0anifest Hi0self as 0y sup< ply. His desires are fulfilled no3." #o not let your thou2hts run off into ho3 He is 2oin2 to do it, but Bust hold steadily to the thou2ht of the supply here and no3, ta:in2 your eyes off fro0 e1ery other source, and He 3ill surely honor your faith by 0anifestin2 Hi0self as your supply a hundredfold 0ore abundantly than you ha1e as:ed or thou2ht. "o also 3ith "3hatsoe1er thin2s ye desire." Eut re0e0ber

*indin2 the )hrist -. the earnest 3ords of Ca0es, the apostleD "He that 3a1ereth is li:e a 3a1e of the sea dri1en 3ith the 3ind and tossed. Let not that 0an thin: that he shall recei1e anythin2 of the Lord." $o3here in the $e3 Testa0ent is the idea con1eyed that Cesus )hrist ca0e that there 0i2ht be after death a re0ission of the penalty for sin. That idea is a pure fiction of 0an's i2norant, carnal 0ind of later date. !n 0any places in the biblical record reference is 0ade to "re0ission of sins@" and Cesus hi0self, ac< cordin2 to Lu:e's record, said that "repentance and re0ission of sins should be preached in his na0e a0on2 all nations." ""ins," in the ori2inal te?t, does not 0ean cri0e deser1in2 punish0ent. !t 0eans any 0ista:e or failure 3hich brin2s sufferin2. )hrist ca0e that there 0i2ht beM re0ission or cessation of sins, of 3ron2s, of 0ista:es, 3hich 3ere ine1itably fol< lo3ed by sufferin2. He ca0e to brin2 "2ood tidin2s of 2reat Boy to all people." Tidin2s of 3hatK Tidin2s of sal1ation. ;henK ;hereK $ot sal1ation fro0 punish0ent after death, but sal1ation fro0 the 0ista:es and

A5 ,iscellaneous ;ritin2s failures here and no3. He ca0e to sho3 us that God, our )reator and *ather, lon2s 3ith yearnin2s unutterable to be to us, throu2h the )hrist, the abundance of all thin2s 3e need or desire. Eut our part is to choose to ha1e Hi0, and after 3e ha1e chosen to "hold fast till He co0es." $ot till He co0es after death, but Bust to hold steadily to our faith until He 0ani< fests Hi0self. *or instance, in thus loo:in2 to Hi0 for health, 3hen by an act of your 3ill you stop loo:in2 to any 0aterial source Gand this is not al3ays easy to doH, and declare the )hrist in you to be the only life of the body, and it al3ays perfect life, it needs but that you hold steadfastly, 3ithout 3a1erin2, to the thou2ht in order to beco0e 3ell. And 3hen once you ha1e put any 0atter into the hands of this ind3ellin2, e1er<present )hrist, in 3ho0 there is at all ti0es an irrepres< sible desire to sprin2 to our rescue and to do all thin2s for us, to 3or: out, do not dare to ta:e it bac: into your 0ortal hands a2ain to 3or: out for yourself, for by so doin2 you si0ply put off the ti0e of His brin2in2 it to pass. All you ha1e to do in the 0atter is to hold to the

*indin2 the )hrist Athou2ht, "!t is done. !t is 0anifest no3." This #i1ine Presence is our sufficiency in all thin2s, and 3ill 0ateriali>e itself as such in 3hate1er 3e need or desire if 3e but trustfully e?pect it. This 0atter of trustin2 the )hrist 3ithin to do all thin2s for us F reali>in2 that 3e are one 3ith Hi0 and that unto Hi0 is 2i1en all po3er F is not so0ethin2 3hich co0es to any of us spontaneously. !t co0es by persistent effort on our part. ;e be2in by deter0inin2 3e 3ill trust Hi0 as our present deli1erance, as our health, our riches, our 3isdo0, our all, and 3e :eep on by a labored effort until 3e for0 a :ind of spiritual habit. $o habit bursts full< 2ro3n into our li1es, but e1ery one co0es fro0 a succession of little acts. Ee sure 3hen you see anyone 3or:in2 the 3or:s of )hrist, heal< in2 the sic:, loosin2 the bound, and so forth, by the 3ord of Truth spo:en in faith, that this faith did not Bu0p unto the0 fro0 so0e out< side source all at once@ but if 3e :ne3 the facts, 3e should probably :no3 of days and ni2hts 3hen 3ith clenched fists and set teeth they ha1e held fast to the )hrist 3ithin, "trust<

AA ,iscellaneous ;ritin2s in2 3here they could not trace," until they found the0sel1es possessin2 the 1ery "faith of the "on of God." !f 3e 3ant this *ather 3ithin, 3hich is the )hrist, to 0anifest Hi0self as all thin2s throu2h us, 3e 0ust learn to :eep the 0ortal of us still F to still all its doubts and fears and false beliefs F and to hold ri2idly to the ")hrist only." !n His na0e 3e 0ay spea: the 3ords of healin2, of peace and deli1erance to others, but as Cesus said of Hi0self, so 3e 0ust also say of oursel1es, "&f 0ine o3n self Ithat is, of the 0ortalJ, ! can do nothin2@ the *ather in 0e, he doeth the 3or:s." He is the e1er< present Po3er to o1erco0e all thin2s, be they sic:ness, 3ea:ness, i2norance or 3hate1er. ;e clai0 this Po3er, or brin2 it into our con< sciousness 3here it is of practical use, by declarin2 o1er and o1er a2ain that it is ours already. "ayin2, and tryin2 to reali>e 3hat 3e are sayin2, ")hrist is 0y 3isdo0, hence ! :no3 truth," 3ill in a short ti0e 0a:e us un< derstand spiritual thin2s better than 0onths of study 3ill do. "ayin2, ")hrist is 0y stren2th,

*indin2 the )hrist A4 ! cannot be 3ea: or frail," 3ill 0a:e us stron2 enou2h for any e0er2ency. Re0e0ber, 3e do not be2in by feelin2 these thin2s at first, but by earnestly and faithfully sayin2 the0, and actin2 as thou2h they 3ere so F and this is the faith 3hich brin2s the Po3er into 0anifestation. The )hrist li1es in us al3ays. God, the )reati1e Ener2y, sent His "on first, e1en be< fore the body 3as for0ed, and He e1er abides 3ithin, "the firstborn of e1ery creature." Eut it is 3ith us as it 3as 3ith the ship on the te0pestuous sea after the stor0 arose. Cesus bein2 in the 1essel did not :eep it fro0 roc:in2 or the an2ry 3a1es fro0 beatin2 a2ainst it, for He 3as asleep. !t 3as only after He 3as a3a:ened and brou2ht out to 0anifest His po3er that the sea beca0e still and the dan2er 3as o1er. The )hrist in us has been there all the ti0e, but 3e ha1e not :no3n it, and so our little ships ha1e been tossed about by sic:ness and po1erty and distrust until 3e ha1e see0ed al0ost lost. !, the true spiritual self of 0e, a0 one 3ith this )hrist. (ou, the true spiritual self of you, are

A7 ,iscellaneous ;ritin2s one 3ith this )hrist. The true self of e1ery person is the child of God, 0ade in His i0a2e. "Eelo1ed, no3 are 3e sons of God, and it doth not yet appNear 3hat 3e shall be, but 3e :no3 that 3hen He shall appear, 3e shall be li:e Hi0." $o3, already, are 3e the sons, and 3hen He shall appear, that is, not 3hen so0eti0e after the transition called death. He, so0e 2reat, 2lorious Eein2 shall burst upon our 1ie3, but 3hen 3e ha1e learned to still the 0ortal of us and let the *ather 0anifest Hi0self at our surface, throu2h the ind3ellin2 )hrist, then 3e shall be li:e Hi0, for He only 3ill be 1isible throu2h us. "Eehold, 3hat 0anner of lo1e the *ather hath besto3ed upon us that 3e should be called the sons of God." ;e are not si0ply reflec< tions or i0a2es of God, but e?pressions Gfro0 e?, out of, and premere, pressum, to press or forceH, hence a forcin2 out of God, the All< Good, the All<Perfect. ;e are proBections of the !n1isible Presence into 1isibility. God 0ade 0an one 3ith the *ather, e1en as Cesus 3as@ and Bust in proportion as 3e reco2ni>e

*indin2 the )hrist A8 this and clai0 our birthri2ht, the *ather in us 3ill be 0anifested to the 3orld. ,ost of us ha1e an innate shrin:in2 fro0 sayin2, "Thy 3ill be done." Eecause of false teachin2 and fro0 associations 3e ha1e be< lie1ed that this prayer, if ans3ered, 3ould ta:e a3ay fro0 us all that 2i1es us Boy or happiness. "urely nothin2 could be further fro0 the truth. &h, ho3 3e ha1e tried to cro3d the broad lo1e of God into the narro3 li0its of 0an's 0indO Tlie 2randest, 0ost 2enerous, lo1in2 father that e1er li1ed is but the least bit of God's fatherhood 0anifested throu2h the flesh. God's 3ill for us 0eans 0ore lo1e, 0ore purity, 0ore po3er, 0ore Boy in our li1es e1ery day. $o study of spiritual thin2s or 0aterial, no effort, thou2h it be superhu0an on our part, could e1er be2in to 0a:e of us the 2rand. God< li:e creatures, sho3in2 forth the "a0e li0itless soul 3hich Cesus sho3ed, as Bust prayin2 con< tinually the one prayer, "Thy 3ill be done in 0e," for the *ather's 3ill is to 0anifest His perfect Eein2 throu2h us. "A0on2 the crea< tures one is better than another, accordin2 as the Eternal Good 0anifesteth itself and 3or:<

A6 ,iscellaneous ;ritin2s eth 0ore in one than in another. $o3 that creature in 3hich Eternal Good 0ost 0anifest< eth itself, shineth forth, 3or:eth, is 0ost :no3n and lo1ed, is the best@ and that 3herein the Eternal Good is least 0anifested, is least of all creatures" GTheologia GermanicaH . "!t pleased the *ather that in )hrist should all fullness d3ell" F fullness of lo1e, fullness of life, fullness of Boy, of po3er, of All Good. "And ye are co0plete in Hi0." )hrist in us, one 3ith us, so 3e 0ay boldly and 3ith con< fidence say, "!n )hrist all thin2s are 0ine." #eclarin2 it 3ill 0a:e it 0anifest. Eut abo1e all thin2s else learn to :eep to the )hrist 3ithin yourself, not that 3ithin so0e< body elseD Let the *ather 0anifest throu2h you in His o3n 3ay, thou2h it differ fro0 that of e1ery other child of His. Heretofore e1en the 0ost spiritually enli2htened of us ha1e been 0ere py20ies, because 3e ha1e by the action of our conscious thou2ht li0ited the #i1ine 0anifestation to 0a:e it confor0 to the 0anifestation throu2h so0eone else. God 3ill 0a:e of us spiritual 2iants if 3e 3ill but ta:e a3ay all li0its and 2i1e Hi0 an opportunity.

*indin2 the )hrist A/ "Althou2h it be 2ood and profitable that 3e should learn and :no3 3hat 2reat and 2ood 0en ha1e 3rou2ht and suffered, and ho3 God hath dealt 3ith the0, and 3rou2ht in the0 and throu2h the0, yet it 3ere a thousand ti0es better that 3e should in oursel1es learn and percei1e and understand 3ho 3e are, ho3 and 3hat our o3n life is, 3hat God is doin2 in us, and 3hat He 3ill ha1e us do" GTheologia GermanicaH . All the blessin2s pro0ised in the t3enty< ei2hth chapter of #euterono0y are to those 3ho "listen dili2ently to the 1oice of the Lord thy God," those 3ho see: the inner 1oice in their o3n souls, and learn to listen to and obey 3hat it says to the0 indi1idually, re2ardless of 3hat it says to any other person, no 0atter ho3 far he or she 0ay be ad1anced in spiritual un< derstandin2. This 1oice 3ill not lead you e?< actly as it leads any other in all the 3ide 3orld@ but in the infinite 1ariety there 3ill be perfect har0ony, for there is but "one God and *ather of all, 3ho is abo1e all, and throu2h all, and in you all." E0erson says, "E1ery soul is not only the inlet, but 0ay be<

A9 ,iscellaneous ;ritin2s co0e the outlet of all there is in God." ;e can only be this by :eepin2 oursel1es con< sciously in open co00unication 3ith God 3ith< out the inter1ention of any other soul bet3een Hi0 and us. "The anointin2 ye ha1e recei1ed abideth in you, and ye need not that any 0an teach you." "Eut the )o0forter, 3hich is the Holy Ghost, 3ho0 the *ather 3ill send in 0y na0e. He shall teach you all thin2s." "Ho3< beit, 3hen He, the "pirit of truth is co0e. He 3ill 2uide you into all truth@ for He shall not spea: of Hi0self@ for 3hatsoe1er He shall hear, that shall He spea:@ and He 3ill sho3 you thin2s to co0e." !t needs but the one other little 3ord, now, fir0ly and persistently held in the 0ind, to brin2 into 0anifestation throu2h us the hi2hest ideal 3e are capable of for0in2@ aye, far hi2her, for does it not say, "As the hea1ens are hi2her than the earth, so are 0y 3ays hi2her than your 3ays, and 0y thou2hts than your thou2hts"K And this 0anifestation throu2h us 3ill be the fulfill0ent of God's ideal instead of our li0ited, 0ortal ideal, 3hen 3e learn to let the "pirit lead and to hold our conscious

*indin2 the )hrist A. 0inds to the no3. (ou 3ant to 0anifest the perfect )hrist. Affir0 3ith all your heart, and soul, and stren2th that you do so 0anifest no3 @ that you 0anifest health, and stren2th, and lo1e, and truth, and po3er. Let 2o the notion of bein2 or doin2 anythin2 in future. God :no3s no ti0e but the Eternal $o3. (ou can ne1er :no3 any other ti0e, for there is no other. (ou cannot li1e an hour or ten 0inutes in the future. (ou cannot li1e it until you reach it, and then it beco0es the $o3. "ay< in2 or belie1in2 sal1ation and deli1erance are to be, 3ill fore1er and throu2h all the eternal a2es :eep the0, li:e a 3ill<o'<the<3isp, Bust a little ahead of you, al3ays to be reached but ne1er =uite reali>ed. "$o3 is the accepted ti0e, no3 is the day of sal1ation," said Cesus. He said nothin2 about our bein2 sa1ed fro0 our distresses after death, but al3ays tau2ht a present sal1ation. God's 3or: is finished in us no3. All the full< ness abides in this ind3ellin2 )hrist no3. And 3hate1er 3e persistently declare is done no3, is 0anifested no3, 3e 3ill see fulfilled.

NEITHER DO I CONDEMN THEE Hitherto fe3 of us ha1e had any idea of the destructi1e potency of conde0natory 3ords or thou2hts. E1en a0on2 Truth students 3ho :no3 the po3er of e1ery spo:en 3ord F and because they :no3 it so 0uch 2reater is that po3er F there is a 3idespread tendency to con< de0n the churches and all orthodo? )hristians, to critici>e and spea: dispara2in2ly of students of different schools Gas thou2h there could be but one school of )hristH, and e1en to discuss a0on2 the0sel1es the failin2s of indi1iduals 3ho, in 3ays differin2 fro0 their o3n, are earnestly see:in2 to find the )hrist. Let us stop and see 3hat 3e are doin2. ;hy should 3e conde0n the churchesK #id not Cesus "continue to teach in the syna< 2o2ues"K He did not 3ithdra3 fro0 the church and spea: of it conte0ptuously. $ay, but re0ained in it, tryin2 to sho3 people 3herein they 3ere 0a:in2 0ista:es, tryin2 to lead the0 up to a hi2her 1ie3 of God as 45

$either #o ! )onde0n Thee 4their *ather, and to sti0ulate the0 to 0ore truly ri2hteous li1es. !f He found hypocrisy in the churches. He did not content Hi0self 3ith sayin2, "! a0 holier than thou," but He re< 0ained 3ith the0 and tau2ht the0 a 0ore e?< cellent 3ay, that the inside of the platter 0ust be 0ade clean. !s the ser1ant 2reater than his LordK "hall not 3e, 3ho0 the *ather has called into such 0ar1elous li2ht, rather help those sittin2 in dar:ness, e1en in the churches, than to utter one 3ord of conde0nation a2ainst the0K A loyal son does not conde0n his father and 0other because in their day and 2eneration, 3ith their then li0itations, they did not 2ro3 up to his present standard. ;e do not conde0n the tallo3 candle or old sta2e coach because 3e ha1e 2ro3n into a :no3led2e of electricity and stea0 po3er. ;e only see that out of the old 2re3 the ne3, and that the old 3as necessary to the ne3. God, in His eternal purposes, is carryin2 e1< ery li1in2 soul on to3ard a hi2her :no3led2e of the truth, a 0ore perfect e1ol1e0ent of Hi0< self throu2h that soul. !f so0e are bein2

4A ,iscellaneous ;ritin2s pushed on into the li2ht of truth and conse< =uent liberty 0ore rapidly than others, shall they turn and rend those 3ho are 3al:in2 0ore slo3ly but Bust as surely on to3ard the perfect li2htK $ay, nay@ but, praisin2 God for the 0ar1elous re1elation of Hi0self 3ithin our o3n souls, let us lift up rather than conde0n any 3ho are stru22lin2 to3ard the li2ht. Let us beco0e 3or:ers to2ether 3ith God, doers of the la3, not Bud2es. Let no soul 3ho has been born into a :no3l< ed2e of God e1er dare a2ain to spea: or e1en thin: dispara2in2ly of or to any 3ho see0in2ly are behind hi0 in spiritual 2ro3th, lest by so doin2 he be found 3or:in2 a2ainst God, 3ho is !nfinite ;isdo0 as 3ell as Lo1e. Cesus said to the disciples, after they had co0e into the consciousness of their oneness 3ith the *ather by "recei1in2 the Holy Ghost," ";hosesoe1er sins ye re0it, they shall be re< 0itted unto the0, but 3hosesoe1er sins ye re< tain, they shall be retained." &, 3ith 3hat 0i2hty 0eanin2 these 3ords are frau2ht in this ne3 li2ht 3hich God has 2i1en usO "ee ho3 our spea:in2, aye, our 1ery thin:in2 of the sins

$either #o ! )onde0n Thee 44 or 0ista:es of others fastens these 0ista:es upon the0 as a reality. "tron2, positi1e thou2hts of conde0nation sent to one by any person 3ill stri:e that one 3ith the physical sensation of ha1in2 been hit in the pit of the sto0ach 3ith a cobblestone. !f he does not i00ediately rouse hi0self to thro3 it off F as he easily can by loo:in2 into his *ather's face and sayin2 o1er and o1er until it beco0es reality to hi0self, "Thou God ap< pro1est 0e" F it 3ill destroy for the ti0e bein2 his consciousness of perfect life, and he 3ill fall into a belief of 3ea:ness and utter discour< a2e0ent =uic:er than fro0 any other cause. ;e read that the eyes of our God are too pure to behold ini=uity. An absolutely pure person sees no licentiousness in another. A 3holly true person sees no falsity in another. Perfect lo1e responds not to en1y, fear or Bealousy in another. !t "thin:eth no e1il." Cesus said, "The prince of this 3orld co0eth and findeth nothin2 in 0e" F that is, nothin2 to respond to anythin2 in hi0self. "o, unless there is so0ethin2 3ithin us 3hich responds to sin in others, 3e shall not see it in the0. "Ey

47 ,iscellaneous ;ritin2s thy 3ords thou art conde0ned, and by thy 3ords thou art Bustified." The 0o0ent 3e be< 2in to critici>e or conde0n another 3e pro1e oursel1es 2uilty of the sa0e fault 3e are 2i1in2 reco2ni>ance to. AH conde0nation sprin2s fro0 loo:in2 at personality. Personality GLatin, persona, a 0as:H is the out3ard appearance, not the real self. That any of us utters a 3ord of con< de0nation of another is the surest proof that 3e oursel1es are yet li1in2 lar2ely in the e?ternal of our bein2, the personality @ that 3e ha1e not yet risen at all beyond the plane of those to 3ho0 the pure $a>arene said, "Let hi0 3ho is 3ithout sin a0on2 you cast the first stone." Cust in proportion as 3e return unto God, as 3e 3ithdra3 fro0 the e?ternal to the 3ithin of oursel1es, :eepin2 our thou2hts centered on Hi0 3ho is perfect, 3ill 3e lose si2ht of per< sonality, of di1isions and differences, and be< co0e conscious of our oneness 3ith each other and 3ith God. ;e are one al3ays and fore1er, 3hether 3e reali>e it or not. +no3in2 this, do you not see a ne3 0eanin2 in the 3ords, "Cud2e not, that

$either #o ! )onde0n Thee 48 ye be not Bud2ed@ for 3ith 3hat Bud20ent ye Bud2e, ye shall be Bud2ed"K "God sent not His "on into the 3orld to conde0n the 3orld, but that throu2h hi0 the 3orld 0i2ht be sa1ed." And yet 3hen Philip said to Cesus, ""ho3 us the *ather," Cesus re< plied, "He that hath seen 0e hath seen the *ather." Then, if God does not conde0n, shall 3e, dare 3e, e1en in the s0allest thin2sK To each of us the ,aster says, ";hat is that to theeK *ollo3 thou 0e." !t is not 3hile 3e are loo:in2 at the i0per< fect either in oursel1es or our brother, but 3hile 3e are beholding as in a glass the glory of the Lord, we are changed into the same image from glory to glory, even as by the Spirit of the Lord."

IN HIS NAME #id it e1er occur to you that you are al0ost daily ta:in2 God's na0e in 1ainK %nless you are 1ery 3atchful, 1ery careful, you are doin2 so. ;hen God called ,oses to lead the chil< dren of !srael out of E2ypt, ",oses said unto God, Eehold, 3hen ! co0e unto the children of !srael, and shall say unto the0. The God of your fathers hath sent 0e unto you@ and they shall say to 0e. ;hat is His na0eK 3hat shall ! say unto the0K "And God said unto ,oses, ! A, THAT ! A, D and he said. Thus shalt thou say unto the children of !srael, ! A, hath sent 0e unto you. . . . "This is 0y na0e fore1er, and this is 0y 0e0orial unto all 2enerations." ! A,, then, is God's na0e. E1ery ti0e you say ! a0 sic:, ! a0 3ea:, ! a0 discour< a2ed, are you not spea:in2 God's na0e in 1ain, falselyK 46

!n His $a0e 4/ ! A, cannot be sic:@ ! A, cannot be 3eary, or faint, or po3erless@ for ! A, is All<Life, All<Po3er, All<Good. "! A0," spo:en 3ith a do3n3ard tendency, is al3ays false, al3ays "in 1ain." The se1enth co00and0ent says, "Ta:e not the na0e of the Lord thy God in 1ain@ for the Lord 3ill not hold hi0 2uiltless that ta:eth His na0e in 1ain." And Cesus said, "Ey thy ;ords thou shalt be Bustified, and by thy 3ords thou shalt be conde0ned." !f you spea: the "! A0" falsely, you 3ill 2et the result of false spea:in2. !f you say, "! a0 sic:," you 3ill 2et sic:ness@ "! a0 poor," you 3ill 2et po1erty @ for the la3 is, ";hatso< e1er a 0an so3eth, that shall he also reap." "! A0," spo:en up3ard, to3ard the 2ood, the true, is sure to outpicture in 1isible 2ood, in success, in happiness. #oes all this sound foolish to youK #o you doubt that such po3er 2oes 3ith the spea:in2 of that na0eK !f so, Bust 2o alone, close your eyes, and in the depth of your o3n soul say o1er and o1er the 3ords, "! A,." "oon you 3ill find your 3hole bein2 filled 3ith a sense

49 ,iscellaneous ;ritin2s of po3er 3hich you ne1er had before F po3er to o1erco0e, po3er to acco0plish, po3er to do all thin2s. ! a0, because Thou art. ! a0 3hat Thou art. ! a0 one 3ith Thee, & Thou !nfinite ! A, O ! a0 2ood. ! a0 holy. ! a0 3ell. ! a0, because Thou art. "ays the Psal0ist, "The na0e of the Lord is a stron2 to3er@ the ri2hteous runneth into it and are safe." They 3ho thin: ri2htly about the po3er of the ! A0, spo:en up3ard, Bust si0ply ha1e to run into it, as into a stron2 to3er or fortress, and they are safe. #id you e1er 2o into a 0eetin2 3here the drift of all the "testi0onies" 2i1en 3as the ! A0 spo:en up3ard F "! a0 happy to be here," "! a0 2lad ! a0 a )hristian," "! a0 hopin2 and trustin2 in God," etcK Attend such a 2atherin2, and al0ost before you :no3 it, you 3ill find yourself lifted entirely abo1e all your troubles and an?ieties. (ou lea1e such a 0eet< in2 3ith a feelin2 of Boy and li2htness, and a consciousness that you ha1e the po3er to o1er< co0e all the ho0e troubles and 3orries@ and you 2o, sin2in2 and confident, to3ard the 1ery

!n His $a0e 4. fire 3hich, an hour before, see0ed about to consu0e you. #ear friends, you 3ho at ti0es feel al0ost discoura2ed, you 3ho are bein2 continually "sand<papered" by the petty 3orries and an?< ieties of life, Bust try for one 3ee: al3ays say< in2 the ! A0 up3ard, to3ard the 2ood, and see 3hat the result 3ill be. !nstead of sayin2, "! a0 afraid it 3ill rain," say, "! hope it 3ill not rain@" instead of "! a0 sorry," say, "! 3ould ha1e been 2lad had it been so and so@" instead of sayin2, "! a0 3ea: and cannot ac< co0plish," say, ! A0, because Thou art@ ! can acco0plish, because ! A0." (ou 3ill be astonished at the result. The )hrist, spea:in2 throu2h Cesus, said to the Ce3s 3ho 3ere boastin2 of bein2 descend< ants of Abraha0 D " erily, 1erily, ! say unto you, before Abraha0 3as, ! a0." And Paul, 3ritin2 to Ti0othy, said D "Let e1eryone 3ho na0eth the na0e of )hrist depart fro0 ini=< uity." Let e1eryone 3ho spea:s the ! A0 :eep it separated fro0 ini=uity, or fro0 false spea:in2. Let it be spo:en al3ays up3ard, ne1er do3n3ard.

75 ,iscellaneous ;ritin2s Cesus also said, ";hatsoe1er ye as: in 0y na0e" F that is, in the na0e ! A0 F "He 3ill 2i1e it you." ;hene1er you desire F not sup< plicate, but desire, spea:in2 the "! A0" up< 3ard F He 3ill 2i1e 3hat you as:. E1ery ti0e you say, "! a0 happy," you as: in His na0e for happiness. E1ery ti0e you say, "! a0 unhappy," you as: in His na0e for unhap< piness. "Hitherto," He said to the disciples, "ye ha1e as:ed nothin2 in 0y na0e. As:, and ye shall recei1e, that your Boy 0ay be full." !s not this Bust the troubleK Hitherto 3hat ha1e 3e been as:in2 "in His na0e"K Ha1e 3e been as:in2 for health or sic:ness, for hap< piness or unhappiness, for riches or po1erty, by the 0anner of our spea:in2 the ! A0K Ha1e 3e spo:en it up3ard, to3ard the 2ood, or do3n3ard to3ard the not 2oodK That 3hich 3e ha1e been recei1in2 3ill tell the story. Cesus said if they as:ed ri2htly in His na0e, their "Boy 3ould be full." !s your Boy fullK !f not, then 2i1e heed to your as:in2. The disciples healed "in the na0e of Cesus )hrist." !n the na0e of Cesus )hrist is the na0e of the ! A0.

!n His $a0e 7"uppose a 0essen2er is sent out fro0 the e?ecuti1e 0ansion at ;ashin2ton, to do certain thin2s in the na0e of the President of the %nited "tates. These three little 3ords, "!n his na0e," in1est the 0essen2er 3ith the full po3er of the President, as far as the closin2 of that ser1ice is concerned. ";hatsoe1er ye do in 3ord or deed, do all in the na0e of the Lord Cesus, 2i1in2 than:s unto God the *ather," said Paul, in 3ritin2 to the )olossians. ;hate1er 3e do heartily and sincerely in the na0e of )hrist or the ! A0 carries 3ith it the po3er of the ! A0 to ac< co0plish F a po3er fro0 a hi2her source be< hind us, as the presidential 0essen2er recei1es his po3er fro0 a hi2her source. All po3er is 2i1en unto )hrist. #oin2 all thin2s "in His na0e" puts aside our 0ortal personality and lets the )hrist do the 3or:. ;hen ,oses, 3ith a sense of his personal insufficiency for so 2reat a 3or:, shran: fro0 it, sayin2, "& 0y Lord, ! a0 not elo=uent, but ! a0 slo3 of speech and of a slo3 ton2ue, the Lord said unto hi0, ;lio hath 0ade 0an's 0outhK Ha1e not !, the LordK $o3 therefore 2o.

7A ,iscellaneous ;ritin2s and ! 3ill be 3ith thy 0outh, and teach thee 3hat thou shalt say." !n Ed3ard E1erett Hale's story, "!n His $a0e," a story of the ;aldenses se1en hun< dred years a2o, it is no fairy tale that in1ests the 3ords, "!n His $a0e," 3ith such 0a2ic po3er. This little pass3ord carried all 3ho 3ent on errands of 2ood safely throu2h the 0ost dan2erous places. Loc:ed doors 3ere readily opened at the sound of the 3ords. "oldier, sentry, officers of the 2uard, all 2a1e 3ay respectfully and instantly before it. ,en 3ere 3illin2 to lea1e their ho0es at a 0o0ent's notice and plun2e into the 2reatest hardships "for the lo1e of )hrist and in His na0e." ,inisterin2 today "in His na0e," ! say unto you, troubled one, an?ious one, 3eary one, Ee stron2O be of 2ood coura2eO be hopefulO The 3orld F the 0ortal F is o1erco0e already. The )hrist, the i A0, spea:in2 throu2h Cesus, has spo:en it, sayin2, "! ha1e o1erco0e the 3orld." "To hi0 that o1erco0eth" F that is, to hi0 3ho reco2ni>es that already the 3orld is o1er< co0e by the ! A0, that there is nothin2 in all

!n His $a0e 74 the uni1erse but the ! A0 F "3ill ! 2i1e to eat of the hidden 0anna, and 3ill 2i1e hi0 a 3hite stone, and on that stone a ne3 na0e 3hich no 0an :no3eth, sa1in2 hi0 3ho recei1es it." "Hi0 that o1erco0eth 3ill ! 0a:e a pillar in the te0ple of 0y God, and he shall 2o no 0ore out@ and ! 3ill 3rite upon hi0 the na0e of 0y God,P e1en the na0e ! A,.

LOOSE HIM AND LET HIM

&ne of the natural tendencies of the 0ortal 0ind is to3ard proselytin2. The 0o0ent 3e belie1e so0ethin2 to be true 3e be2in to try to con1ert others to our belief. !n our ea2erness 3e for2et that truth is :alei< doscopic in its for0s. ;e learn to say, 3ith so0e de2ree of reali>ation, "God 3or:eth in 0e to 3ill and to do of his 2ood pleasure," but 3e =uite for2et that the sa0e God is 3or:in2 e=ually in our brother "to 3ill and to do." A0on2 the 3ise sayin2s of the ancient phi< losopher, Epictetus, 3e find so0ethin2 li:e this D "#oth a 0an bathe hi0self =uic:lyK Then say not 3ron2ly, but =uic:ly. #oth he drin: 0uch 3ineK Then say not 3ron2lyH, but 0uch. *or 3hence do you :no3 if it 3ere ill done till you ha1e understood his opinion of itK . . . Re0e0ber that he probably does it belie1in2 that it is ri2ht and 0eet for hi0 to do so. !t is not possible then that he can follo3 the thin2 77

Loose Hi0 and Let Hi0 Go 78 that appears to you, but the thin2 that appears to hi0." E1ery li1in2 soul has an inherent ri2ht to freedo0 of choice, a ri2ht to li1e out his life in his o3n 3ay. &ne of the surest si2ns that a person is no lon2er in bonda2e hi0self, is his 3illin2ness to 2i1e others their freedo0, to al< lo3 others the pri1ile2e of see:in2 and findin2 God as they 3ill. &ur 2reat basic state0ent is, "All is Good, because All is God." !n other 3ords, God is the only !ntelli2ence, the only Life at the center of e1ery for0 of e?istin2 life. ;e say that 3e belie1e the hi2hest 0anifestation of God is in 0an@ that God e1er abides at the center of 0an, of all 0an:ind, and is al3ays in process of 0anifestin2 0ore and 0ore of Hi0self, Pure !ntelli2ence, Perfect Lo1e, throu2h 0an's con< sciousness until 0an shall co0e to be con< sciously one 3ith the *ather in all thin2s. #o you really belie1e this funda0ental state< 0entK Then 3here is there any cause for the an?iety 3hich you feel about those you lo1e 3ho are not, as you say, "in the Truth" K !f 3e truly belie1ed that "All is Good" 3e

76 ,iscellaneous ;ritin2s 3ould not be troubled e1er about those 3ho apparently are 2oin2 all 3ron2. They 0ay be 2oin2 3ron2 accordin2 to our li0ited con< ception of ri2ht and 3ron2. Eut 0y brother, sister, you are not your brother's :eeper. He that 3ill redee0, aye, he that hath already re< dee0ed your brother, li1eth 3ithin hi0. The )hrist 3ho e1er li1es at the center of e1ery soul "neither slu0bers nor sleeps." God 3or:< eth, or as the ori2inal has it, "God is 3or:in2 effectually to perfor0" in your brother to brin2 hi0 to Hi0self Bust as 0uch as He is 3or:in2 in you and 0e. And 3e ha1e absolutely noth< in2 to fear about the e1entual success of this ;or:er. He ne1er fails. (ou ha1e perhaps co0e to the flo3erin2 or the fruitin2 season in your 2ro3th out of the dar:ness of sense belief into the li2ht of spir< itual understandin2. !t is blessed and beauti< ful to be 3here you are, and it is hard to hu0an belief to see those you lo1e Bust barely sho3in2 their heads abo1e the earth of sin and 0ista:e @ or harder still to see the0 daily 2oin2 do3n deeper into the earth of an ani0al life, farther

Loose Hi0 and Let Hi0 Go 7/ a3ay fro0 your conception of the 2ood than e1er before. Eut Bust here !s the place for us to clin2 faithfully and trustin2ly to our basic state0ent. ";e are sa1ed by hope@ but hope that is seen is not hope," said Paul. *aith is not si2ht. !s our basic state0ent, "All is 2ood," founded on principle or on e1idence of the sensesK !f on principle, then it is i00utable, unchan2eable. And God is Bust as surely abidin2 at the center ,of your lo1ed husband or son, 3or:in2 in hi0, 3hen he is drin:in2 or 2oin2 do3n as 3hen he is co0in2 up. God is Bust as 0uch the life of the seed 3here it is bein2 planted in the dar: earth 3here, to the hu0an sense, it is dead and all is lost, as He is the life of the ne3 leaf 3hich a fe3 days later bursts into si2ht. !n fact it is because God is there at the center 3or:in2 in the still< ness, unseen, and not at all because of the fussy, noisy outside 3or: 3hich you and ! do, that the seed e1er co0es forth at all into ne3< ness of life. "E?cept a 2rain of 3heat fall into the 2round and die, it abideth alone@ but if it die.

79 ,iscellaneous ;ritin2s it brin2eth forth 0uch fruit" GCohn -ADA7H. Thus it 3ould see0 that the dyin2, the fail< ure, the 2oin2 do3n of the old is a necessary step in all true sal1ation. E1ery soul 0ust 2o do3n till he stri:es his o3n le1el, his o3n self, before there can be any real 2ro3th. ;e 0ay see0 to hold another up for a 3hile, but e1en< tually he 0ust 3al: alone. The ti0e of his 3al:in2 alone 3ith his o3n ind3ellin2 )hrist, his o3n true self, 3ill depend lar2ely upon our lettin2 2o of hi0. $o one 3ill see: anythin2 hi2her than he is today until he feels the need of so0ethin2 hi2her. (our dear ones 0ust ha1e the liberty to li1e out their o3n li1es, and you 0ust let the0, or else you are the one 3ho puts off the day of their sal1ation. "Eut," says so0e heart that is achin2 o1er the error 3ays of a lo1ed one, "3ould you not help anyoneK ;ould you not run after the0 and ur2e the0 continually to turn into the ri2ht 3ay.<Q (es and no. ! 3ould 2ladly, Boyfully help anyone tMhen he 3ants help. Eut ! could not ur2e anyone to lea1e his o3n li2ht and 3al: by 0y li2ht. $or 3ould !, li:e an o1er<fond

Loose Hi0 and Let Hi0 Go 7. 0other, pic: up another and try to carry hi0 in 0y ar0s by continually "treatin2" hi0. A 0other 0ay F and 0any do 0entally and 0orally, if not physically F throu2h her false conception of lo1e, carry her child until he is t3enty years old, lest he, not :no3in2 ho3 to 3al:, fall and bu0p his nose a fe3 ti0es. Eut if she does this until he is a 2ro3n 0an, 3hat 3ill he doK He 3ill turn and rend her, be< cause she has stolen fro0 hi0 his inherent ri2ht to beco0e a stron2, self<reliant 0an. "he has interposed herself bet3een hi0 and the po3er 3ithin hi0 3hich 3as 3aitin2 fro0 his birth to be stren2th and sufficiency for hi0 in all thin2s. "he should ha1e placed hi0 on his o3n feet, 0ade hi0 :no3 that there 3as so0ethin2 in hi0self that could stand, encoura2ed and steadied hi0, and so helped hi0 to be self< reliant and independent. Hundreds of an?ious fathers and 0others, sisters and 3i1es say, "AhO but ! lo1e this one so ! cannot stand still and see hi0 rushin2 on to an ine1itable sufferin2." (es, you lo1e hi0. Eut ! tell you it ta:es an infinitely 2reater, 0ore God<li:e lo1e to

85 ,iscellaneous ;ritin2s stand still and see your child bu0 his hand a little, that he 0ay 2ain self<:no3led2e, than il does to be a bond<sla1e to hi0, e1er on the alert to pre1ent the possibility of his learnin2 throu2h a little sufferin2. Are you e=ual to this lar2er lo1e F to the lo1e 3hich does not hold itself on the qui vive to interpose its na2< 2in2 bodily presence bet3een the dear ones and their o3n ind3ellin2 Lord 3ho is "3ith the0 al3ays"K Ha1in2 co0e yourself to a :no3l< ed2e of the 0i2hty truth that "God is all and in all," ha1e you the 0oral coura2e to "be still and :no3"K to ta:e off all restrictions and rules fro0 others, and let the God 3ithin the0 each one, 2ro3 the0 as He 3ill@ and, trustin2 Hi0 to do it in the ri2ht 3ay, :eep yourself fro0 all an?iety in the 0atterK ;hen Cesus preached of a 2lorious freedo0 fro0 sufferin2 throu2h a ":in2do0 3ithin," He often interspersed His preachin2 3ith the 3ords, "Let hi0 hear that hath ears to hear." !n other 3ords, the 2ospel 0essa2e of deli1er< ance is for all 3ho are ready for it. Let hi0 3ho has co0e to 3here he 3ants it, ta:e it. $o one has any ri2ht to coerce another to

Loose Hi0 and Let Hi0 Go 8accept his ideal. E1ery person has a ri2ht to his o3n ideal until he desires to chan2e it. God is leadin2 your friend by a 3ay you do not and cannot :no3. !t is a safe and sure 3ay @ it is the shortest and only 3ay. !t is the )hrist 3ay@ the within 3ay. ! a0 the door," says the )hrist 3ithin e1ery 0an's o3n soul. "!f any 0an enter in by 0e," that is, by 3ay of the )hrist in hi0self, "he shall be sa1ed." $o3 you are tryin2 to ha1e your friend enter in throu2h your door. He 0ust enter in throu2h his o3n )hrist, his o3n desire, and you 0ust let hi0 alone to the 3or:in2s of that in< d3ellin2 &ne, if you 3ant hi0 to 0anifest Good. "Eut," you say, "is there nothin2 ! can do 3hen ! see 0y husband, brother, friend, 2oin2 do3nK" (es, there is so0ethin2 you can do, and a 1ery effectual so0ethin2, too. "The s3ord of the "pirit is the ;ord." (ou can, 3hene1er you thin: of your friend, spea: the 3ord of freedo0 to hi0. (ou can al3ay and all 3ays "Loose hi0, and let hi0 2o@" not for2ettin2 the lettin2 hi0 2o is as i0<

8A ,iscellaneous ;ritin2s portant as the loosin2 hi0. (ou can tell hi0 0entally that )hrist li1es 3ithin hi0, and 0a:es hi0 free, fore1er free@ tell hi0 that he 0anifests the Holy &ne 3here1er he 2oes and at all ti0es, for there is nothin2 else to 0anifest. And then you see to it that you do not reco2< ni>e any other 0anifestation than the Good in hi0. !t is 3ritten, ";hosesoe1er sins ye re0it, they are re0itted unto hi0@ and 3hosesoe1er sins ye retain, they are retained." ;ill you in< 1ariably spea: the 3ord of re0ission or loosin2 to your errin2 onesK &r 3ill you bind the0 closer, ti2hter in the bonda2e 3hich is brea:in2 your o3n heart, by spea:in2 the 3ord of re< tention to the0 continuallyK !f you really 3ant your friends to be free, there is but one 3ay for you D "Loose the0 and let the0 2o." *or it is the pro0ise of the *ather, throu2h the "on, that ";hatsoe1er ye loose on earth shall be loosed in hea1en."

ALL S!FFICIENCY IN ALL THIN S There is that 3ithin e1ery hu0an bein2 3hich is capable of bein2 brou2ht forth into the 0aterial, e1eryday life of that person as the abundance of e1ery 2ood thin2 he 0ay desire. Here and there a soul 3ho is consciously abidin2 in the secret place of the ,ost Hi2hR and bein2 tau2ht by the "pirit of Truth, di0ly reco2ni>es this and says, "- he Holy "pirit abidin2 3ithin us is able to do all thin2s for us@" 3hile occasionally a 0etaphysician, in 3ho0 the intuitional is lar2ely de1eloped, is be2innin2 to apprehend it as a de0onstrable truth, and, carefully a1oidin2 all pious 3ords, lest he be considered in the old rut of reli2ious belief, he says, "The outer or 1isible 0an has no need 3hich the inner or in1isible 0an can< not supply." Let us not ha22le o1er ter0s. There need be no schis0. Each 0eans the sa0e thin2. The only difference is in 3ords. Each one is 2ettin2 at the sa0e truth in his o3n 3ay, and 84

87 ,iscellaneous ;ritin2s e1entually the t3o 3ill clasp hands in unity, and see eye to eye. This "pirit of the li1in2 God 3ithin us, fed e1er fro0 the All<*ather fountainhead, is not only the Gi1er of all 2ood 2ifts, the "upplier of all supply, but it is the 2ift itself. ;e 0ust co0e ri2ht up to this point. The Gi1er and the Gift are one. God hi0self is the fulfill0ent F or the "ub< stance 3hich fills full F of e1ery desire. Truly our eyes ha1e been holden until no3 in these later days 3e are co0in2 to :no3 of "God in His 3orld@" of Hi0, the i00anent creati1e )ause of all thin2s, e1er d3ellin2 in 0an, ready and 3illin2 at any 0o0ent to re< create or rene3 our bodies and 0inds, or to 0anifest Hi0self throu2h us as anythin2 needed by us. The certainty of this 0anifestation depends entirely upon our ability to reco2ni>e and ac< cept this truth. &ne reco2ni>es God 3ithin as ind3ellin2 purity and holiness. To that one He is sancti< fication@ and Bust in the proportion to the rec< o2nition and the trust 3ith 3hich this #i1ine

All "ufficiency 88 Presence is re2arded as i00anent holiness does it sprin2 forth into the outer, e1eryday Hfe of a 0an as holiness, so that e1en they 3ho run 0ay read a so0ethin2 0ore than hu0an in hi0. Another reco2ni>es and accepts the God 3ithin hi0self as the life of his body@ and in< stantly this #i1ine Life, al3ays perfect, stron2 and 1i2orous, and al3ays desirin2 3ith the 0i2hty desire of &0nipotent Lo1e to 0anifest itself throu2h so0ebody or so0ethin2 as per< fection, be2ins to flo3 throu2h his body fro0 center to circu0ference until the entire body is char2ed 3ith a fullness of life 3hich is felt e1en by others 3ho co0e in contact 3ith hi0. This is #i1ine healin2 @ and the ti0e re=uired for the process of co0plete healin2 depends, not upon any chan2eableness of God F for God :no3s no ti0e but the eternal no3 F but entirely upon the ability of the person to reco2ni>e and trust the Po3er 3hich 3or:s in hi0. The one 3ho reco2ni>es the ind3ellin2 God as his holiness, but cannot 0entally 2rasp any 0ore truth, li1es a holy, beautiful life, but per< haps li1es it all throu2h years of bodily disease and sic:ness. Another 3ho reco2ni>es the

86 ,iscellaneous ;ritin2s sa0e i00anent God as his health, and is 0ade both holy and physically 3ell by the reco2< nition and acceptance, stops there, and 3on< ders, 3hen he is 3ell and is li1in2 a life entirely unselfish and God<li:e, 3hy he should al3ays be poor, lac:in2 e1en the bare necessities of life. &h, fools and slo3 of heart to belie1eO )an ye not see that this sa0e ind3ellin2 God 3ho is your holiness and your health is also your sustenance and supportK !s He not our All "ufficiency in All Thin2sK !s it not the natural i0pulse of the #i1ine Eein2 to Ro3 forth throu2h us into all thin2s, ";hatsoe1er ye desire 3hen ye pray"K !s there any li0it e?cept such as our poor hu0an 0inds ha1e setK #oes He not say, "E1ery place that the sole of your foot shall rest upon, that ha1e ! 2i1en thee"K ;hat does this 0eanK !s it' not say< in2, ";hatsoe1er you dare to clai0, that 3ill ! be to you"K This #i1ine Ener2y is the substance Gfro0 sub F under, and stare F to standH, the real thin2 3hich stands under or 3ithin the 1isible

All "ufficiency 8/ or unreal of all thin2s F food and clothin2 as 3ell as life and health. Ho3 do 3e 2et holinessK $ot by outside 3or:s of purifyin2 oursel1es, but by turnin2 to the Holy "pirit 3ithin and lettin2 it flo3 forth into our hu0an nature until 3e beco0e per0e< ated 3ith the #i1ine all throu2h. Ho3 is per< fect health throu2h di1ine or spiritual healin2 obtainedK !s it by loo:in2 to or trustin2 e?< ternal efforts or appliancesK "urely not@ but rather by ceasin2 entirely fro0 the 3ithout, and turnin2 our thou2hts and our faith to the *ather in us. Ho3, then, are 3e to 2et our abundant sup< ply F aye, e1en 0ore than 3e can as: or thin: Gfor God 2i1es not accordin2 to our need, but "accordin2 to His riches" 3e are toldH K "Ac< =uaint no3 thyself 3ith Hi0 and be at peace@ thereby shall 2ood co0e unto thee," saith our God. )ease to loo: to outside sources and turn 3ithin. "!f thou return to the Al0i2hty, thou shalt be built up. (ea, the Al0i2hty shall be thy defense, and thou shalt ha1e plenty of sil1er." Ee still and :no3 that God

89 ,iscellaneous ;ritin2s F e1en the ind3ellin2 God, the *ather in us F is our supply. !t is not enou2h to belie1e si0ply that God is our "upplier F the &ne 3ho shall by His o0nipotent po3er influence the 0ind of so0e< one possessin2 an abundance to di1ide 3ith us. This is li0itation. God bein2 our health 0eans far 0ore than God bein2 our healer. God as our supply is infinitely 0ore than God as our supplier. ;hen Elisha 0ultiplied the 3ido3's oil, he did not, reco2ni>in2 God si0ply as the "up< plier, as:, and then for ans3er recei1e a fe3 barrels of oil fro0 so0eone o1errich in that co00odity and in 3hose heart the spirit of God 3as 3or:in2. That 3ould ha1e been a 2ood but a 1ery li0ited 3ay@ for had the Gde< 0and continued, in ti0e not only the 1illa2e but the 3hole country around 3ould ha1e been destitute of oil. Elisha understood the #i1ine La3 of 3or:< in2, and puttin2 hi0self into har0ony 3ith it. God himself, the substance of all things, became manifest as the unlimited supply F a sup< ply 3hich could easily ha1e flo3ed until this

All "ufficiency 8. ti0e had there been need and 1essels enou2h. Cesus' increase of the loa1es and fishes did not co0e up fro0 the 1illa2e in response to so0e silent 3ord spo:en by Hi0 to a person ha1in2 a =uantity. He ne1er reco2ni>ed that He had any ri2ht to see: the o1er<possessions of another, e1en thou2h He 3as 2oin2 to use the0 to benefit others. !n order to feed the 0ulti< tude He did not reach out after that 3hich be< lon2ed to any 0an, or e1en that 3hich 3as already in 0anifestation. The e?tra supply 3as a new and increased manifestation of Divine Substance as bread and fish. "o 3ith the oil of Elisha, 3ho 3as "a 0an 3ith li:e pas< sions as 3e." !n both these cases nothin2 ca0e fro0 3ithout to the0 to supply the need, but the supply proceeded fro0 within outward. This #i1ine "ubstance F call it God, )re< ati1e Ener2y, or 3hate1er you 3ill F is e1er abidin2 3ithin us, and stands ready today to 0anifest itself in 3hate1er for0 you and ! need or 3ish, Bust as it did in Elisha's ti0e. !t is the sa0e yesterday, today and fore1er. &ur de< sire is the cup 3hich shapes the for0 of its

65 ,iscellaneous ;ritin2s co0in2, and our trust F the hi2hest for0 of faith F sets the ti0e and de2ree. Abundant supply by the 0anifestation of the *ather in us, fro0 3ithin out3ard, is as 0uch a le2iti0ate outco0e of the )hrist life or spiritual understandin2 as is bodily healin2. The ;ord F or "pirit F is 0ade flesh Gor clothed 3ith 0aterialityH in both cases, and both are e=ually in God's order. The la3 of 3or:<to<earn" is only a school0aster beatin2 us 3ith 0any stripes, brea:in2 us into 0any pieces 3hen 3e fall across it in our failures, Bust to brin2 us to )hrist. "Eut after that faith is co0e, 3e are no lon2er under a school< 0aster." Then )hrist F the #i1ine in us F beco0es the fulfill0ent of the la3. "Labor not for the 0eat that perisheth," said the $a>arene. )ease to 3or: 3ith the one obBect, 1i>., "for a li1in2," or for supply. Ee fore1er free fro0 the la3 of po1erty and 3ant, as you are fro0 the la3 of sin and dis< ease F throu2h faith in )hrist@ that is, by ta:< in2 this ind3ellin2 )hrist, or "pirit, or !n1isible ,an as your abundant supply, and, loo:in2 to no other source, hold to it until it 0anifests

All "ufficiency 6itself as such. Reco2ni>e it. Rec:on it. Ee still and :no3 it. #o not stru22le and 3or: and 3orry 3hile you :no3 it, but Bust be still. "Ee still, and :no3 that ! a0" 3hatK part of GodK $o. "+no3 that ! a0 God" F all of God, Good, all of Good. ! a0 Life. ! a0 Health. ! a0 Lo1e. ! a0 "upply. ! a0 the "ubstance of all that hu0an souls or bodies can need or 3ant. The la3 says, "!n the s3eat of thy face shalt thou eat bread." The Gospel brin2s "2lad tidin2s of 2reat Boy 3hich shall be to all people." The la3 says, ;or: out your sal< 1ation fro0 sin, sic:ness and po1erty. The Gospel says, )hrist F the *ather in you F is your sal1ation@ ha1e faith in Hi0. The la3 says. ;or: all you can and God 3ill do the rest. The Gospel says. *ree 2ift, not of 3or:s, lest any 0an should boast. The la3 is a 3ay. Gospel, or )hrist, the 3ay, ")hoose ye this day 3ho0 ye 3ill ser1e." "Eut," says so0eone, "3ill not such teach< in2 F that our abundance is not at all depend< ent upon the labor of our hands or head F

6A ,iscellaneous ;ritin2s foster selfishness and indolenceK !s it not a dan2erous teachin2 to the 0assesK" Cesus ne1er thou2ht the Gospel dan2erous for the 0asses. !t has not pro1en dan2erous to teach that health is a free 2ift of God to His children F a 2ift 3hich they need not labor for, but Bust reco2ni>e and accept. #oes anyone atte0pt to hide a3ay fro0 others, li:e a talent hidden deep in the earth, the ne3<born health 3hich is God<0anifest in response to reco2nition and faithK !f he does, he soon finds that his health has disappeared@ for selfishness and the consciousness of an in< d3ellin2 God cannot both abide in the sa0e heart. Let not anyone for a 0o0ent suppose that he can use Gospel 0eans for selfish ends. As 3ell suppose he can 2o 3est by 2oin2 east. A thousand ti0es better that a 0illstone be han2ed about his nec: and he be dro3ned in the depths of the sea than to atte0pt to use God's free 2ifts for selfish purposes. The di1ine abundance 0anifested throu2h you is 2i1en you for 0inistry to others. (ou can neither recei1e it indolently nor retain it self<

All "ufficiency 64 ishly. !f you atte0pt it, the flo3 of di1ine oil 3ill be stayed. !n )hrist, or in the consciousness of the in< d3ellin2 #i1ine "pirit, 3e :no3 that e1ery 0an and 3o0an is our father and 0other, brother and sister@ that nothin2 is our o3n, but all is God's because all is God. And because 3e :no3 this, 3e 2i1e F as 3e 3or: F 3ithout thou2ht or hope of return, be< cause God flo3s throu2h us to others. &ur 2i1in2 is our only safety<1al1e. Abundance is often a snare to those 3ho +no3 not God, the ind3ellin2 &ne, 3ho is Lo1e. Eut the abun< dance 3hich is 0anifested fro0 3ithin out3ard is only the 0aterial clothin2 of perfect Lo1e, and cannot e1er brin2 selfishness. "The bless< in2 of the Lord, it 0a:eth rich, and He addeth no sorro3 3ith it." ;ill God, bein2 0anifest as our abundant supply, foster idlenessK A thousand ti0es. $oO ;e 3ill then 0ore than e1er be co< 3or:ers to2ether 3ith God. ;or:in2 but not laborin2, 3or:in2 al3ays for others. !t is only labor 3hen it is for self. Labor, not 3or:, brin2s 3eariness, sorro3 and sic:ness. Labor

67 ,iscellaneous ;ritin2s not for 0eat, that !s, for any 2ood to yourself. ;or:in2 as God 3or:s does not 3eary, for then the current of unli0ited #i1ine Life is al3ays flo3in2 throu2h us ane3 to bless others. "There is a ri1er, the strea0s 3hereof shall 0a:e 2lad," but 3e 0ust al3ays :eep the strea0 flo3in2 fro0 3ithin F the source of its uprisin2 F out3ard if it is to 0a:e 2lad. ;hen 3e 3or: in har0ony 3ith #i1ine La3 3e ha1e 3ith us the 3hole force of the strea0 of li1in2 3aters to carry us alon2. Eetter than he :ne3 spo:e the poet 3hen he saidD "Earth hath no sorro3 Hea1en cannot heal." $ot the far<a3ay hea1en after death, 3hen a 3hole lifeti0e has been spent in sorro3 and trouble, but this ":in2do0 of hea1en 3ithin you," here, no3, today. The 0ortal, hu0an, earth part of you has no sorro3 3hich cannot be healed, o1erco0e, 3iped out at once and fore1er by this e1er ind3ellin2 #i1ine "pirit. !f any 0an 3ould hasten the day of e1ery 0an's deli1erance fro0 all for0s of hu0an sor< ro3 and 3ant, let hi0 at once be2in to dra3

All "ufficiency 68 hi0self fro0 outside sources and e?ternal 3ar< fare, and center his thou2hts on )hrist the Lord 3ithin hi0self. "The Lord in the 0idst of thee is 0i2hty." "Ac=uaint no3 thyself 3ith Hi0 and be at peace@ thereby 2ood shall co0e unto thee." "Pro1e 0e no3 and see if ! 3ill not pour out a blessin2 upon you so 2reat that there shall not be roo0 to recei1e it." Let us pro1e hi0. ")o00une 3ith your o3n heart upon your bed and be still." Ee still and :no3. Ee still and trust. Ee still and e?pect. ",y soul, 3ait thou only upon God, for 0y e?pectation is fro0 Hi0."

OD#S HAND There is but one hand in the uni1erse. !t is God's hand. ;hene1er you ha1e felt that your hand 3as e0pty it has been because you ha1e belie1ed yourself so0ethin2 separate fro0 God. Ha1e you not felt at ti0es 2reat desire to 2i1e to others so0ethin2 they needed or 3Manted, and ha1e not been ableK Ha1e you not said 0any ti0es 3ithin yourself, "&h, if ! only had 0oney, ho3 ! 3ould relie1e an?iety and distressO !f it 3as only in 0y po3er, ho3 =uic:ly 3ould ! 2i1e to this one needin2 3or: a lucrati1e position@ to that one 3antin2 re< lease fro0 0aterial bonda2e, freedo0," etcK Ha1e you not often said, "!f ! could only afford it, ! 3ould so 2ladly 2i1e 0y ti0e and ser1ice to others 3ith no thou2ht of return"K *ro0 3hence, suppose you, co0es this de< sire to 2i1eK !s it fro0 the 0ortal of youK $ay, nay, it is the 1oice of the Gi1er of all 2ood 2ifts cryin2 out throu2h you. !t is God's desire to 2i1e throu2h you. )annot He afford 66

God's Hand 6/ to 2i1e 3hene1er and 3here1er He 3ill, and not be 0ade poorer but richer therebyK (our hand is God's hand. ,y hand is God's hand. &ur *ather reaches out throu2h these, His only hands, to 2i1e His 2ifts. ;e ha1e nothin2 to do 3ith the supply. &ur part is to pass out freely, and 3ithout ceasin2, the 2ood 2ift. This 3e can do only by 0a:in2 a co0plete consecration Gas far as our consciousness 2oesH of these hcinds, this entire bein2, to the ser1ice of God, the All<Good. ;hen 3e ha1e 2i1en anythin2 to another 3e no lon2er reco2ni>e it as ours, but as theirs. "o this conscious conse< cration of our hands to God helps us to reco2< ni>e the0 as God's hands in 3hich is Gno lon2er "shall be"H the fullness of all thin2s. ;hen, a fe3 3ee:s a2o, the full reco2nition of there bein2 but one hand 3as first 2i1en to a lady, it 3as so real that for hours 3hene1er she loo:ed at her ri2ht hand she see0ed unable to close it, so runnin2 o1er full did it see0 of all 2ood thin2s. "he said to herself, "Then if this be true, ! ha1e in 0y hand health to 2i1e the sic:, Boy to 2i1e the 0ournin2, freedo0 to 2i1e those in bonda2e, 0oney to those needin2

69 ,iscellaneous ;ritin2s it@ it only needs that ! :eep the hand open for all 2ood 2ifts to flo3 out." To all 3ho ca0e to her that day in need of anythin2 she said 0entally, "Here is Bust 3hat you desire@ ta:e it and reBoice. Ail 2ifts are in 0y hand to 2i1e F it is God's hand." And the result of that day's 3or: al0ost startled her, 3ith such 0ar1elous s3iftness did the e?ternal 0anifestations of the heart's desire co0e to e1eryone to 3ho0 she 2a1e the 3ord. &ne a2ed 0an, 3ho for fi1e years had been in e?ternal bonda2e and e?ile in a forei2n land, held there by the 0achinations of another, and in 3hich case no e?ternal la3 had been of a1ail to free, 3as set into perfect liberty, 3ith the 0ost co0plete 1indication cf character, and conse=uent public con2ratulations and reBoic< in2s, by the 3ord of liberty 2i1en hi0 throu2h that 3o0an that day. Reco2ni>in2 her hand as God's hand, she only said, "Then in this hand are that 0an's freedo0 papers," and 0entally e?tendin2 to hi0 her hand, she said, "Here is your freedo0@ it is God's 2ift@ 3a:e up and ta:e it@ 2et up and 2o forth@ you are free." Then she co00itted the 3hole 0atter

God's Hand 6. unto Hi0 3ho in1ariably establishes the 3ord spo:en in faith, and He brou2ht to pass the physical outpicturin2 of freedo0. "Thou openest thine hand and satisfiest the desire of e1ery li1in2 creature." ;ould you li:e to be able to do thisK Then :eep the hand open. Let no fear of po1erty, fear of 3ant, fear you 3ill not be appreciated or Bustly dealt 3ith, hinder you. Go ri2ht on 2i1in2 aid to all 3ho need anythin2. ""pea: the 3ord only" of 2i1in2. !t is God's 3ord spo:en throu2h your lips, and has He not said, ",y 3ord shall not return unto 0e 1oid, but shall acco0plish that 3hereunto it is sent"K ;e cannot afford to 3ithhold fro0 2i1in2 our ti0e, our intellect, our lo1e, our 0oney, to 3ho0soe1er need, for the la3 is that 3ithhold< in2 0a:es poorer. "There is that scattereth, and yet increaseth@ and there is that 3ithhold< eth 0ore than is 0eet, but it tendeth to po1< erty," said "olo0on. The supply is ine?haustible. !ts outflo3 can only be li0ited by de0and. $othin2 can e1er hinder the hand 3hich is consciously reco2< ni>ed as God's hand fro0 bein2 refilled, e?<

/5 ,iscellaneous ;ritin2s cept, as 3as the case 3here the 3ido3's oil 3as 0ultiplied throu2h Elisha, "there is not a 1essel 0ore to recei1e it." Let not the see0in2 e0pti< ness of your hand at ti0es sta22er your faith for a 0o0ent. !t is Bust as full 3hen you do not see it as 3hen you do. +eep ri2ht on reco2ni>in2 it as God's ri2ht hand in 3hich are all 2ood 2ifts no3. And thus you 3ill pro1e hi0 3ho said, "Pro1e 0e no3 here3ith, saith the Lord of hosts, if ! 3ill not open you the 3indo3s of hea1en and pour out to you a bless< in2, that there shall not be roo0 enou2h to recei1e it." God is surely callin2 us to "co0e up hi2her." To all those 3ho are earnestly see:< in2 the truth for truth's sa:e, and not for the loa1es and fishes, neither that they 0ay be able to "2i1e a si2n" to those see:in2 si2ns. He is sayin2 loudly, "Ta:e no thou2ht 3hat ye shall eat, 3hat ye shall drin:, or 3here3ithal ye shall be clothed. (our *ather :no3eth ye ha1e need of these thin2s. "ee: ye first the :in2do0 of )od, these other thin2s shall be added. *reely ye ha1e recei1ed, freely 2i1e. #o 2ood and lend, hopin2 for nothin2 a2ain,

God's Hand /and thereby ye shall be the children of the hi2hest." God is fore1er 2i1in2, 2i1in2, 2i1in2, 3ith no thou2ht of return. Lo1e al3ays thin:s of 2i1in2, ne1er of recei1in2. God's 2i1in2 is the spontaneous outflo3 of perfect lo1e. The hi2her 3e rise in reco2nition and conse=uent 0anifestation of the #i1ine, the 0ore surely 3e thin: al3ays of the 2i1in2, not of 3hat 3e shall recei1e. ;e :no3 no3 that 0oney, houses, lands, and all 0aterial thin2s can be 0ade to co0e to us by holdin2 the0 in our thou2hts as ours @ but that is not the hi2hest God has in store for us. "Eye hath not seen, nor ear heard, nor hath it entered into the heart of 0an to concei1e of the thin2s He hath prepared for the0 that lo1e" F 3hatK "elfK $o, but "that lo1e Hi0" F that lo1e Good 0ore than self. Cesus said, "They that ha1e forsa:en houses, lands, etc., for 0y na0e's sa:e shall recei1e an hundredfold no3 in this ti0e, of houses, lands," etc. They that ha1e forsa:en, they that ha1e forsa:en self, they that dare let their hand be fore1er open to their brother, "doin2 2ood and lendin2, hopin2

/A ,iscellaneous ;ritin2s for nothin2 a2ain," to the0 is the pro0ise of an hundredfold e1en in this life, God has called us to be ste3ards of His. He has chosen us as 1essels to carry 2ood to others, and it is only 3hile carryin2 to others that 3e oursel1es can be filled. The la3 is, "Gi1e, and it shall be 2i1en to you, 2ood 0eas< ure, pressed do3n and runnin2 o1er." Gi1e 3ithout thou2ht of return. "Eut," says one, "a0 ! to 2i1e 0y ti0e, 0y 0oney, 0y best thou2hts, to others, and not re< =uire of the0 so0ethin2 in returnK !t is not Bust." Gi1e as God 2i1es. He :no3s no mine and thine. He says, "All ! ha1e is thine." Loo: only to God for supply. !f anythin2 is returned to you throu2h the one to 3ho0 you 2i1e, render than:s for it. !f nothin2 1isible is returned, 2i1e than:s Bust the sa0e, :no3in2 that no 0an can stand bet3een you and the in< e?haustible supply @ and that it is he that 3ith< holds 3ho is i0po1erished thereby, not he fro0 3ho0 anythin2 is 3ithheld. "Ac=uaint thyself 3ith God and be at peaceD thereby 2ood shall co0e unto thee. !f thou return to the Al0i2hty, thou shalt be built

God's Hand /4 up@ thou shalt put a3ay ini=uity far fro0 thy tabernacles. Then shalt thou lay up 2old as dust, and the 2old of &phir as the stones of the broo:s. (ea, the Al0i2hty shall be thy de< fense, and thou shalt ha1e plenty of sil1er.Q' ;hen 3e ha1e learned that God is our supply, and that He it is fro0 3hence co0eth all our help, 3e 3ill no lon2er care 3hether "pay" is rendered for our ser1ices or not. ;e 3ill si0ply :no3 that all thin2s are ours no3, and out of the fullness of lo1e 3e 3ill 2i1e freely. God's hand is sure. (our hand is God's hand no3 F today. !t is full no3. Gi1e out of it 0entally to all 3ho call upon you, 3hate1er they need. "Trust also in Hi0, and He shall brin2 it to pass."

IF THO! $NEWEST !t 3ould see0 al0ost childish and puerile, al0ost an insult to the intelli2ence of one's readers, to assert that the sunli2ht co0in2 into a dar:ened roo0 3ill annihilate that dar:ness. The 0erest child :no3s this, e1en if he does not understand the 0odus operandi of such fact. The sunli2ht does not ha1e to 0a:e an effort to do this @ it does not ha1e to co0bat the dar:ness or 3restle or strain to o1erco0e it@ in fact, it does not chan2e its course or its natural action in the least. !t Bust 2oes on cal0ly radiatin2 itself as usual. And yet the dar:< ness is annihilated the instant it is touched by the li2ht. ;hyK Eecause the dar:ness is not an entity ha1in2 a reality of its o3n. !t is no thin2. !t is si0ply the absence of a positi1e, real so0ethin2. And 3hen there is 0ade a 3ay for the so0ethin2 to rush in and fill to full< ness the e0pty space, the no thin2 then is the nothin2, the dar:ness annihilated, destroyed, healed@ and all there is left is the so0ethin2 F the li2ht. /7

!f Thou +ne3est /8 ;here did the dar:ness 2oK !t did not 2o any3here because it 3as not@ it did not e?ist. !t 3as si0ply the lac: of so0ethin2, and 3hen the lac: 3as filled there 3as no lon2er any lac:. "o 3ith all ne2ations, 3ith all that is not 2ood, not li2ht, not lo1e, not health, not 3holeness. They are each and e1ery one the absence of the Real, and they are all annihi< lated or healed by lettin2 in a "o0ethin2, a real "ubstance 3hich fills full the 1acuu0. Re0e0berin2 that the thin2s 3hich are seen are the te0poral, the unreal 3hich pass a3ay, 3hile the thin2s 3hich are not seen are the eternal, the real, let us carry this thou2ht of the no thin2 a little further. %nhappiness is not a reality because it is not eternal@ it belon2s in the cate2ory of thin2s 3hich pass a3ay. En1y, selfishness, Bealousy, fear, and so forth are not real entities in our li1es. Each is a lac: of lo1e, their positi1e opposite. Lac: of te0poral 2oods, lac: of health, lac: of 3is< do0, none of these thin2s belon2 to the :in2< do0 of the real because they are all te0poral thin2s 3hich 3ill, as the philosopher Epictetus said, "pass a3ay." $othin2 is real e?cept the

/6 ,iscellaneous ;ritin2s eternal, that 3hich is based on the real "ub< stance F God F that 3hich can ne1er be chan2ed or 0ade less by any e?ternal circu0< stances 3hate1er. #oes this not 0a:e a little clearer and 0ore acceptable, a little less anta2onistic to the 0ind of 0an the oft<repeated state0ents, "There is no e1il, sic:ness is not real, sin is not real," and so forth K ! repeat, nothin2 is real 3hich is not eternal@ and all conditions of apparent e1il, of sic:ness, po1erty, fear, etc., are not thin2s, not entities in the0sel1es, but they are si0ply an absence of the opposite Good, Bust as dar:ness is the absence of li2ht. !n the deepest reality there is ne1er an absence of the Good any< 3here, for that 3ould 0ean absence of God there. God as Life, ;isdo0, Lo1e, "ub< stance, fills e1ery place and space of the uni< 1erse, or else He is not o0nipresent. ;ho shall dare say He is notK E1entually our best healin2 of 3ron2 conditions and hu0an suffer< in2 is done 3hen 3e reco2ni>e and affir0 this 2reat 3hole of Truth, the &0nipresence of God, refusin2 absolutely to reco2ni>e anythin2 else. The only "absence" 3hich e?ists is in

!f Thou +ne3est // 0an's consciousness or lo3er senses. Eut in order to brin2 this 0atter to the hu0an under< standin2 by piece0eal, to brea: the bread so that each shall ha1e the portion 3hich he is able 3ith his present 2ro3th to ta:e, let us ta:e up a little detail. (our friend is to all appearance 1ery ill. God is Life F all the Life there is in the uni< 1erse. !s your friend's illness an entity, a "real" thin2 Gthat is, an eternal thin2H K $o, it is rather li:e the dar:ened roo0, needin2 only the li2ht to heal, an absence of Perfect Life in the body. ;ould not the inco0in2 of ne3< ness of life F this Perfect Life F to all the dis< eased ato0s heal and rene3 and 0a:e ali1eK &f course. ;ell, ho3 are 3e to let in this full< ness of LifeK ;e 3ill see later. Ta:e another e?a0ple, for bodily illness is one of the least of the 3oes of blinded hu0an< ity 3ith 3hich 3e ha1e to deal. A 0other's precious son is 2oin2 all 3ron2. He drin:s, steals @ he brea:s his 0other's heart 3ith his un< :indness and his dissipation. "he 3eeps, re< bu:es, entreats, lectures, finally na2s. ;hat is all this that is :illin2 the 0otherK !t is no

/9 ,iscellaneous ;ritin2s thin2, nothin2 at all. !t is not real because it is not eternal. !t is the absence of Lo1e, that is all. A perfect flood of Lo1e per0eatin2 and saturatin2 that boy's bein2 3ould heal all of his diseases, both 0oral and physical, because he is si0ply 0anifestin2 a 2reat selfishness 3hich is absence of Lo1e F the dar:ened roo0 a2ain. Ho3 are 3e to 2et the re0edy, full< ness of Lo1e, let in and thus applied to the root of the diseaseK ;e shall see. Po1erty belon2s a0on2 the no thin2s, the nothin2s. !t is not real, for only the eternal thin2s are real, and po1erty is te0poral. !t is an absence of substance, and it is only per0a< nently healed by an inflo3 of "ubstance to fill the e0pty space. "in is not real, for it is not eternal. !t is a failure to reach the 0ar:. !t is a blind, i2norant outreachin2 of the hu0an for so0ethin2 not possessed, the sinner desirin2 and hopin2 thereby to 2ain happiness. This e0pty 1oid, this a3ful outreachin2 3hich re< sulted in failure is only satisfied and healed by the inco0in2 flood of Good 3hich fills full the lac: as the sunli2ht fills the dar:ness. !n o1erco0in2 undesirable conditions in our

!f Thou +ne3est /. li1es there are t3o definite 3ays of arri1in2 in our consciousness at the reali>ation of the &0< nipresence of God F the 2reat, co0prehensi1e Truth 3hich heals all 0anner of diseases and 3hich 0a:es free, 1i>. D *irst, 3e persistently deny the reality of the see0in2 e1il @ second, 3e let in the "ubstance of all 2ood. E1erythin2 undesirable passes a3ay if 3e refuse absolutely to 2i1e it reco2nition by 3ord, deed or thou2ht as a reality. This 3e can the 0ore easily do 3hen 3e re0e0ber that nothin2 is real e?cept the eternal. A 3iser &ne than 3e, said, "Gi1e no place to the de1il Ie1ilJ," !t is not. !t really has no e?istence 3hate1er, any 0ore than has the dar:ness 3hich often causes us, children that 3e are, perfect spas0s of fear and sufferin2. !t has no 0ore reality Gre0e0berin2 3hat is realH than the fiction of drea0s. ;hen one a3a:ens fro0 a partic< ularly unpleasant drea0, so0e 0o0ents of definite assertion to one's self that it 3as only a drea0, not real, are re=uired before the heart's nor0al action returns and the natural breathin2 is restored. E1en 3ith one's eyes 3ide open the drea0 see0s stran2ely real, but 3e all

95 ,iscellaneous ;ritin2s :no3 that it 3as entirely a delusion of the senses, nothin2 else@ no substance, no reality. "o the physical and 0aterial troubles are not real and 3ill disappear if 3e refuse absolutely to 2i1e the0 any life or reality by our 3ord or thou2ht. Let us reBoice in 3ords of than:s< 2i1in2 that this is one of God's 3ays, si0ply that e1ils are not. This is our first step. $o3 for the second step. Had 0an any true conception of the 2ift of God to hi0, nothin2 in the created 3orld 3ould be able to 3ithstand his po3er. ;e spea: of a 0an's "2ift" 3ithout reali>in2 ho3 truly 3e are spea:in2. ;e say he is 2ifted in this direction or that as thou2h he 3ere in possession by nature of so0e re0ar:able ability inherited fro0 parents or created by peculiar en1iron< 0ent. ;hile 0any of us are ready to ac< :no3led2e in a 2eneral 3ay that "e1ery 2ood and perfect 2ift is fro0 abo1e, and co0eth do3n fro0 the *ather of li2hts," e1en 3e are not at all prepared for the reception of the 0ar1elous truth of 0an's full endo30ent fro0 this "ource. ;hen a 2li0pse of it co0es it

!f Thou +ne3est 90a:es one al0ost breathless 3ith 3onder and astonish0ent. "!f thou :ne3est the 2ift of God to thee." ;hat is this inesti0able 2iftK ;hat, indeed, but that He hath 2i1en the 1eritable "on of God to be fore1er 3ithin us. This is the 0ar< 1elous 3ay of creation and also of rede0ption fro0 all hu0an lac: and sufferin2, )hrist<in< you. "!t hath pleased the *ather that in Hi0 Iin this )hrist, this "on of GodJ should d3ell all the fullness of the Godhead" F fullness of Life, Lo1e, ;isdo0, "ubstance, yes, of the 1ery substance of e1erythin2 this hu0an 0an can need or desire. ")hrist in 3ho0 are hid all the treasures of 3isdo0 and :no3led2e," "of his fullness ha1e all 3e recei1ed." To ha1e created 0an thus has see0ed 3ise to !nfinite ;isdo0, and the one obBect in this life should be 3ith us as it 0ust be in the 0ind of God to 0a:e 0anifest this "on of )od. "%nto e1ery one of us is 2i1en 2race Ipo3er, lo1e, life, 3isdo0, substanceJ, accordin2 to the 0easure of the 2ift of )hrist." $ot that God's 2i1in2 is 3ith partiality. ,a:e no 0is< ta:e here. The )reator of the %ni1erse is no

9A ,iscellaneous ;ritin2s respecter of persons. There are no fa1orites in His creation. All the fullness of the Godhead is e0bodied in His "on, this ind3ellin2 )hrist. Eut this po3er, life, 3isdo0, this "all" that 0a:es up the "fullness of God," is 0anifested only in proportion as 3e reco2ni>e this )hrist as the "ource of the 2ood 3e desire, loo: to Hi0 for it, ac:no3led2e Hi0 as All, and affir0 persistently in the face of all opposition that the "on of )od is no3 0ade 1isible throu2h us. ;e are each of us s0all or 2reat, 2ifted or other3ise, "accordin2 to the 0easure of the 2ift of )hrist 3e ha1e recei1ed" consciously. There 0ust be an inco0in2 of this #i1ine "on of God to our conscious 0inds. This inco0in2 3ill depend upon our faithfulness in ac:no3l< ed2in2 the "ource and affir0in2 its 0anifesta< tion. ;e cannot idly drift into it. ;e 0ust spea: the 3ords of Truth before Truth 3ill be< co0e 0anifest. Paul said, "The "on of God 3as 0anifested to destroy the 3or:s of the de1il Ie1ilJ." Precisely so, Bust as the li2ht is 0anifested to destroy the dar:ness by fillin2 it full. Let us ta:e and definitely use day after

!f Thou +ne3est 94 day this state0ent of TruthD "The "on of God in 0e is no3 0anifested, 0ade 1isible in 0y body and all 0y affairs. He co0es not to destroy, but to fill full."

TR!STIN

AND RESTIN

There is a perfect passi1ity 3hich is not indolence. !t is a li1in2 stillness born of trust. Suiet tension is not trust. !t is si0ply co0< pressed an?iety. ;ho is there a0on2 those that ha1e learned the la3 of Good and ha1e tried to brin2 it into 0anifestation, that has not at ti0es felt his physical bein2 al0ost ready to snap asunder 3ith the intensity of his "holdin2 to the Truth"K (ou belie1e in &0nipresent Life. (ou atte0pt to reali>e it for others. An obsti< nate case co0es to you for help F a case in 3hich the patient is al3ays in a hurry for re< sults, al3ays 3antin2 to :no3 ho3 0uch 0ore ti0e 3ill be re=uired, and so forth. Her i0< patience and unbelief, to2ether 3ith your 2reat desire to pro1e the la3 to her, sti0ulate you, after a fe3 treat0ents, to 2reater efforts@ and al0ost i00ediately you find yourself thin:in2 fre=uently of her 3hen not treatin2, and tryin2 to thro3 0ore force into the treat0ent 3hen 97

Trustin2 and Restin2 98 she is present. Then after 2i1in2 a treat0ent you find a sense of fullness in your head, 3hich is 1ery unco0fortable @ and 1ery soon, 3hat at first 3as a deli2ht to you beco0es a burden, and you al0ost 3ish the patient 3ould 2o to so0eone else. (ou cannot help 3onderin2 3hy she i0pro1ed so perceptibly 3ith the first fe3 treat0ents, and after3ards, e1en 3ith your increased >eal, see0ed to stand still or 2et 3orse. Let 0e tell you 3hy. !t is because 3hen you first be2an to treat, you, so sure of the abundance of #i1ine Life, cal0ly and trustin2ly spo:e the truth to your patient. ;hen she 2ot in a hurry, you, be2innin2 to ta:e on responsibility 3hich 3as God's, not yours, 2re3 an?ious and be2an to cast upon her your co0pressed an?iety. (ou 3ere no lon2er a channel for #i1ine Life, s3eet, peaceful, har0onious, to flo3 throu2h, but by your in< tensity and hurry you co0pletely shut off the di1ine influ?, and 3ere able only to force upon her, out of your an?ious 0ortal 0ind, a fe3 strained, co0pulsory thou2hts 3hich held her as in a 1ise, and e?hausted you. "o0e healin2 and other de0onstrations of

96 ,iscellaneous ;ritin2s po3er are brou2ht to pass in this 3ay, but it is al3ays the stron2er 0ortal thou2ht controllin2 the 3ea:er, and is al3ays 3earin2 to the one thus 3or:in2. This plane is entirely one of 0ental su22estion, a 0ild for0 of hypnotis0. !n the 0atter of God as our supply, or any other side of the di1ine la3 3hich 3e fro0 ti0e to ti0e atte0pt to brin2 into 0anifestation, the 0o0ent 3e be2in to be an?ious, then our =uiet beco0es si0ply the air<ti2ht 1al1e of tension or suppressed an?iety, 3hich shuts out the 1ery thin2 3e are tryin2 to brin2 about, and so pre< 1ents its 0anifestation. Hiis 3ay of holdin2 3ith intensity to a thou2ht, be it 0ental ar2u0ent for healin2 or loo:in2 to God for 0aterial supply, reco2ni>in2 that 3e oursel1es ha1e po3er by such fir0ness of thou2ht to brin2 3hat 3e 3ant into 0ani< festation, is one 3ay of obtainin2 results, but it is a hard 3ay. ;e do thus 2i1e out 3hat is 3ithin us, and it is helpful so far as it 2oes@ but by so0e 0ental la3 this intensity of thou2ht see0s to cut off our consciousness fro0 the *ountainhead, thus pre1entin2 inflo3 and re<

Trustin2 and Restin2 9/ ne3al therefro0. Hence, the =uic: e?haus< tion and burdened feelin2. ;e need to rise abo1e this state of tension, to one of li1in2 trust. There is such a thin2 as an indolent shiftin2 of our responsibility upon an outside God, 3hich 0eans la>iness, and 3hich ne1er brin2s anythin2 into 0anifestation. Eut there is also a state of trustful passi1ity, 3hich 3e 0ust enter into to do the hi2hest 3or:. There are so0e thin2s 3hich 3e are to do oursel1es, but there are others 3hich God does not e?pect us to do. G;hen ! spea: of our< sel1es as so0ethin2 apart fro0 God, ! si0ply 0ean our conscious sel1es. ;e are al3ays one 3ith God, but 3e do not al3ays reali>e it con< sciously. ! spea: of oursel1es as the conscious part of us.H They are His part, and our 2reat< est trouble lies in our tryin2 to do God's part, Bust because 3e ha1e not learned ho3 to trust Hi0 to do it. ;e are, 3ith our conscious thou2ht, to spea: the 3ords of life, of truth, of abundant supply, and 3e are to act as thou2h the 3ords 3ere true@ but the "brin2in2 it to pass" is the 3or: of a Po3er that is hi2her than

99 ,iscellaneous ;ritin2s 3e@ a Presence 3hich 3e do not see 3ith these 0ortal eyes, but 3hich is &0nipotent, and 3hich 3ill al3ays rush to our rescue 3hen 1.'e trust it. *ro0 the s0allest thin2 of our e1eryday life to the rollin2 a3ay of the lar2est stone of dif< ficulty fro0 our path, this Presence 3ill co0e in to deli1er us. Eut its 3or:in2 depends upon our trustin2@ and trustin2 0eans 2ettin2 still inside. !n this effort of ours to brin2 into 0anifes< tation the 2ood 3hich 3e :no3 belon2s to e1ery child of God, it is 3hen 3e 2et beyond the point 3here 3e try to do it all oursel1es, and let God do His part, that 3e 2et the de< sires of our heart. After 3e ha1e done our part faithfully, earnestly, 3e are told to "stand still, and see the sal1ation of God 3hich He 3ill 3or: for you." "The Lord shall fi2ht for you, and ye shall hold your peace." "ee the conditions here i0posed. This in1isible Presence 3ill re< 0o1e the bi2 difficulties, 3hich loo: to your 0ortal 1ision al0ost insur0ountable, fro0 your path, only on condition that you stand still.

Trustin2 and Restin2 9. The Lord shall fi2ht for you if ye hold your peace. Eut there is no3here any such pro0ise of deli1erance for you 3hile you preser1e a state of flutter 3ithin. Either one F this state of internal unrest, or a forced e?ternal =uiet, 3hich si0ply 0eans co0pressed an?iety F co0pletely pre1ents this in1isible &0nipotent *orce fro0 doin2 one thin2 for your deli1er< ance. !t 0ust be peace, peace@ possess your soul in peace, and let God 3or:. ,ar1elous ha1e been the 0anifestations of this Po3er in the 3riter's life 3hen the "brin2< in2 to pass" has been left entirely to it. As: not, then, 3hen or ho3 or 3hy. That i0plies doubt. &nly "rest in the Lord, and 3ait pa< tiently for Hi0." ;hen, in the rei2n of Cehoshaphat, :in2 of Cudah, the A00onites, ,oabites and others, a 2reat 0ultitude, ca0e a2ainst the :in2 in battle, he in 2reat fear called the people to< 2ether, and they sou2ht counsel of the Lord 3hat to do, sayin2D ";e ha1e no 0i2ht a2ainst this 2reat 0ultitude that co0eth a2ainst us@ neither :no3 3e 3hat to do@ but our eyes are upon Thee." Then the "pirit of the Lord

.5 ,iscellaneous ;ritin2s ca0e upon Caha>iel, and he saidD "Hear:en ye, all Cudah, Thus saith the Lord unto youD Ee not afraid nor dis0ayed by reason of this 2reat 0ultitude@ for the battle is not yours, but God's. & Cudah, fear not@ but to0orro3 2o out a2ainst the0, for the Lord 3ill be 3ith you. (e shall not need to fi2ht this battle@ set yoursel1es, stand pe still, and see the sal1ation of the Lord 3ith you." ,y friend, this battle you are tryin2 to fi2ht is not yours, but God's. (ou are tryin2 to heal@ you are tryin2 to 0a:e God 0anifest as your supply@ you are tryin2 to hold 1i2orously to the la3 of 2ood in that 1ery trouble at ho0e 3hich the 3orld :no3s not of, but 3hich at ti0es nearly o1er3hel0s you. Ee still. Let 2o. The battle is God's, not yours@ and be< cause it is God's battle throu2h you, God de< sirin2 to 0anifest throu2h you, 1ictory 3as on your side before e1er the battle be2an Gin your consciousness, for that is the only place there is any battleH. )an you not cal0ly F aye, e1en 3ith reBoicin2 F clai0 the 1ictory ri2ht no3 be< cause it is God's battleK "(e need no lon2er fi2ht this battle," but "stand ye still," ri2ht

Trustin2 and Restin2 .3here you are today, in the stru22le to o1er< co0e 0aterial thin2s, and "see the sal1ation of the Lord 3ith you." #oes so0e doubtin2 Tho0as say, "(es, but ! 0ust ha1e 0oney today," or, "! 0ust ha1e relief at once or this sal1ation 3ill co0e too late to be of use@ and besides ! do not see ho3 F "K "top ri2ht there, dear friend. (ou do not ha1e to see ho3. That is not your busi< ness. (our business is to "stand still" and proclai0, "!t is done." God said to Cehoshaphat, "Go out to0or< ro3 a2ainst the0@" that is, they 3ere to do cal0ly, and in order, the e?ternal thin2s 3hich 3ere in the present 0o0ent to do, but at the sa0e ti0e 3ere to stand still, or be in a state, 0entally, of trustful passi1ity and see God's sa1in2 po3er. Cehoshaphat did not say, "Eut, Lord, ! do not see ho3@" or, "Lord, ! 0ust ha1e help ri2ht a3ay or it 3ill be too late, for already the ene0y is on the road." ;e read, "They rose early in the 0ornin2, and 3ent out@ and Cehoshaphat stood, and said. Hear 0e, & Cudah. Eelie1e in the Lord your God@ so shall ye be established." And then he ap<

.A ,iscellaneous ;ritin2s pointed sin2ers, 3ho should 2o forth before the ar0y, sin2in2, "Praise the Lord@ for His 0ercy endureth fore1er." All this, and not yet any 1isible si2n of the pro0ised sal1ation of the LordO Ri2ht into the 1ery face of battle, a2ainst an ar0y 0i2hty in nu0ber, sin2in2, "Praise the LordO" Are you any nearer than this to the 1er2e of the precipice, in this 0aterial condition you are tryin2 to o1erco0eK ;hat did Cehoshaphat doK #id he be2in to thin: or pray hard and forciblyK #id he be2in to send stron2 thou2hts of defeat to the opposin2 ar0y, and e?haust hi0self 3ith his efforts to hold on to the thou2ht until he should be deli1ered K #id he be2in to doubt in his heartK $ot at all. He si0ply re0e0bered that the battle 3as God's and he had not anythin2 to do 3ith the fi2htin2, but e1erythin2 to do 3ith the trustin2. *urther on 3e readD "And 3hen they be2an to sin2 and to praise, the Lord set a0bush0ents a2ainst the children of A00on and ,oab and ,ount "eir, 3hich had co0e a2ainst Cudah@ and they 3ere s0itten."

Trustin2 and Restin2 .4 !t 3as only after they be2an to sin2 and to praise, that the Lord 0ade the first 1isible 0o1e to3ard the 0anifestation of His pro0ised sal< 1ation. !t 0ay be so 3ith you. (ou 0ay be at the 1ery 1er2e of apparent failure and the o1erthro3 of your cherished principle. (our friends GKH are already be2innin2 to spea: dis< para2in2ly to you of your foolish trust Gthe thin2s of God are al3ays foolishness 3ith 0enH , sayin2, "(ou 0ust do so0ethin2 in this 0atter.'Q *ear not. Cust try to reali>e that the battle is God's, throu2h you@ that because it is His battle, it has been 1ictory fro0 the start, and can ne1er be anythin2 else. Ee2in to sin2, and praise Hi0 for His deli1erance@ and as surely as you do this, 2i1in2 no thou2ht to the 3hen or the ho3, the sal1ation of the Lord 3ill be 0ade 1isible, and the deli1erance as real as it 3as in Cehoshaphat's case, e1en to the 2ather< in2 of une?pected "spoils" follo3in2. *or this narrati1e of Cudah's :in2 further saysD "And 3hen Cudah ca0e to3ard the 3atch< to3er in the 3ilderness, they loo:ed unto the 0ultitude, and behold, they 3ere dead bodies, fallen to the earth@ and none escaped. And

.7 ,iscellaneous ;ritin2s 3hen Cehoshaphat and his people ca0e to ta:e a3ay the spoils, they found a0on2 the0 in abundance both riches and precious Be3els, 0ore than they could carry@ and they 3ere three days 2atherin2 the spoil, it 3as so 0uch." "o God deli1ers 3hen fully trusted F per< fectly, fully, e1en beyond anythin2 3e ha1e as:ed or thou2ht @ addin2 2ood 3hich 3e ha1e ne1er drea0ed of, as thou2h to 2i1e double as< surance of His fa1or and lo1e to any 3ho 3ill trust Hi0. This is the "sal1ation of the Lord" 3hen 3e "stand still." ;e 0ust learn that the ti0e of help co0in2 to us is not our part, but God's. ;e do :no3 that in all the accounts in "cripture of those 3ho reali>ed God's special deli1erance fro0 their troubles F fro0 Abraha0 2oin2 forth to sacrifice his son, do3n to 3hen Cesus put out His hand to sa1e the sin:in2 and faithless Peter, and e1en after this in the e?perience of the Apostles F this in1isible Po3er ca0e to hand Bust at the ri2ht ti0e al3ays F ne1er a 0o0ent too late. The pro0ise is, "The Lord shall help her, and that ri2ht early@" or as the Hebre3 reads.

Trustin2 and Restin2 .8 "at the turnin2 of the 0ornin2," 3hich 0eans Bust the dar:est 0o0ent before da3n. "o if, in 3hate1er 0atter you are tryin2 to e?ercise trust in your *ather, the 3ay :eeps 2ro3in2 dar:er and dar:er, and apparently the help 2oes further and further a3ay instead of co0in2 into si2ht, you Bust 2ro3 0ore peaceful and still than e1er, and you 0ay :no3 that the 0o0ent of deli1erance is 2ro3in2 nearer for you 3ith e1ery breath. !n "t. ,ar:'s account of that early 0ornin2 1isit of the 3o0en to the to0b of Cesus, 3hen, bent on an errand of lo1in2 ser1ice, they for2ot entirely the i00ense stone 3ei2hin2 se1eral tons lyin2 across their path, until they 3ere al< 0ost at their Bourney's end, and then one e?< clai0ed in 0o0entary dis0ay, ";ho shall roll a3ay for us this stoneK" he says D ";hen they loo:ed, the stone 3as rolled a3ay@ for it 3as 1ery 2reat." !sn't that "for" full of 0eanin2 to usK The 1ery 2reatness of the difficulty 3hich 0ade it i0possible for hu0an hand to re0o1e it, 3as the 0ore reason 3hy it 3as done by this in1isible Po3er. ",an's e?tre0ity is God's opportunity."

.6 ,iscellaneous ;ritin2s The 0ore 3e are cut off fro0 hu0an help the 2reater clai0 3e can 0a:e on #i1ine help. The 0ore i0possible a thin2 is to hu0an or 0ortal po3er, the 0ore at peace can 3e be 3hen 3e loo: to Hi0 for deli1erance@ for he has said, ",y stren2th is 0ade perfect in thy 3ea:ness." And "t. Paul, reali>in2 that 3hen he placed less confidence in the 0ortal he had 0ore help fro0 the #i1ine, saidD ";hen ! Ithe 0ortalJ Ti0 3ea:, then a0 ! stron2." Trustin2 0eans restin2 confidently. ;e are to rest confidently, sayin2, "God is 0y stren2th, God is 0y po3er, God is 0y assured 1ictory. ! 3ill trust in Hi0, and He 3ill brin2 it to pass." "They that trust in the Lord shall, not be confounded. Elessed is he 3hose trust is in the God of Cacob." "!t is better to trust in the Lord Iin this in< 1isible PresenceJ than to put confidence in princes." "Thou 3ilt :eep hi0 in perfect peace 3hose 0ind is stayed on Thee, because he trusteth in Thee,"

THE S%O$EN WORD ";ithout the ;ord 3as not anythin2 0ade that 3as 0ade." "!n the be2innin2 God created the hea1ens and the earth." Ho3K ListenD "The earth ;Ais 3ithout for0 and 1oid@ and dar:ness 3as upon the face of the deep. "And )od said. Let there be li2ht, and there 3as li2ht. "And )od said. Let there be a fir0a0ent . . . and it 3as so. "And )od said. Let the 3aters under the hea1ens be 2athered to2ether unto one place, and let the dry land appear@ and it 3as so. "And )od said. Let the earth brin2 forth 2rass, . . . and it 3as so. "And )od said. Let us 0a:e 0an in our i0a2e and after our li:eness, . . . and it 3as so" GGenesis !H. God, !nfinite Po3er, 0i2ht ha1e thou2ht ./

.9 ,iscellaneous ;ritin2s about all these thin2s till doo0sday. He 0i2ht ha1e 3ished durin2 an indefinite ti0e that they 3ere for0ed and 0ade 1isible. $othin2 3ould e1er ha1e been created in 1is< ible for0 had there not been the "po:en ;ord put foi<th into this for0less ether. !t too: the definite, positi1e "Let there be" to brin2 forth order out of chaos, and to establish in 1isible results the thou2hts and desires of e1en an !n< finite, &0nipotent )reator. To create is to brin2 into 1isibility@ to for0 so0ethin2 3here before there 3as nothin2@ to cause to e?ist or to ta:e for0 that 3hich before 3as 3ithout for0 and 1oid. To e?ist Gfro0 e?, out fro0, and sistare, to standH is to stand out. Eein2 al3ays is@ e?istence GLatin, e?< istare, to stand forth, e0er2e, appearH is that 3hich stands forth as a 1isible entity. God creates. Eecause 0an 3as created or brou2ht into the 1isible uni1erse in the i0a2e and li:eness of God, he, spiritually, has li:e po3ers 3ith GodD he has this po3er of cre< atin2, of brin2in2 into 1isible for0 that 3hich before did not e?ist. As God created by the "po:en ;ord, "3ithout 3hich 3as nothin2

The "po:en ;ord .. 0ade that 3as 0ade," so 0an can create by his "po:en ;ord. !n fact, there is no other 3ay under hea1en to brin2 into e?istence the 1isible conditions and the thin2s 3hich 3e each 3ant. Today it is a2reed by all scientists F 0aterial as 3ell as spiritual F that there is but one uni< 1ersal "ubstance out of 3hich all thin2s are 0ade. That "ubstance is #i1ine "tuff 3hich, thou2h in1isible and intan2ible, is lyin2 all about us as is the at0osphere 3e breathe. This #i1ine "ubstance is 3ithout for0 and 1oid as is also this sa0e physical at0osphere. !t is 3aitin2, fore1er 3aitin2, for 0an to for0 it as he 3ills, by his "po:en ;ord. ;hat is Li=uid AirK !t is co0pressed in< 1isibility, is it notK !t is in1isible, for0less sub< stance pressed into for0 by a definite and con< tinued process until it beco0es 1isible and tan< 2ible. This God "tuff, #i1ine "ubstance, is li:e3ise subBect to the pressure of 0an's thou2ht and 3ord. There are three real0s in the uni1erseD the spiritual, the 0ental, or psychic, and the phys< ical, or 0aterial. These three, 3hile in a 3ay

-55 ,iscellaneous ;ritin2s distinct, are so blended into one that it is dif< ficult to :no3 3here one ends and the other be2ins. All created thin2s ha1e "pirit, soul and body. All thin2s 3hich 3e desire, al< ready are no3 in bein2 in the spiritual or in< 1isible. Eut, as so0eone has said, "Thou2ht and the "po:en ;ord stand bet3een the !n< 1isible and 1isible. Ey the action of these t3o F thou2ht and the "po:en ;ord F is the !n< 1isible 0ade 1isible. ;hen 3e desire anythin2 F ! use this 3ord "cinythin2" ad1isedly, for did not the ,aster in di1ine thin2s say, ";hatsoe1er ye desire," "!f ye as: anythin2," etcK F 3e 0ust ta:e our thou2ht entirely off fro0 the 1isible 3orld and center it upon God. ;e be2in, as God be2an in creation, by spea:in2 out into this for0less "ubstance all about us 3ith faith and po3er, "Let there be so and so" G3hatsoe1er 3e 3antH. "Let it co0e forth into 0anifestation here and no3. !t does co0e forth by the po3er of 0y 3ord. !t is done@ it is 0anifest," etc. ;e continue this 3ith 1ehe0ence a fe3 0o0ents, and then let 2o of it. This should be repeated 3ith fir0ness and re2ularity, and

The "po:en ;ord -53ith definite persistence at least 0ornin2 and e1enin2. )ontinue it, perfectly re2ardless of any e1idence or 3ant of e1idence. *aith ta:es hold of the "ubstance of the thin2s hoped for, and brin2s into e1idence the thin2s not seen. The 0o0ent one ta:es co2ni>ance of cir< cu0stances, that 0o0ent he lets 2o of *aith. &ur spo:en 3ord first ha00ers the thin2 desired into shape. &ur continued spo:en 3ord brin2s this shaped substance forth and clothes it 3ith a 1isible body. The first action brin2s that 3hich is desired forth fro0 the for0less to3ard the e?ternal as far as the psy< chic@ the continued action brin2s it forth still further and clothes it 3ith 1isible for0 or 0a< terial body. This 3as forcibly illustrated to the 3riter a fe3 years a2o. A lady, ,iss ), had been for days 1i2orously "spea:in2 the 3ord" out into the 2reat uni1erse of "ubstance, of so0e< thin2 she 0uch desired. "he had no confidante and reco2ni>ed no hu0an help. &ne day she 3rote an ordinary business letter to a friend in the country. This friend, on receipt of the letter, i00ediately replied.

-5A ,iscellaneous ;ritin2s sayin2D ";hat is this stran2e thin2 about this letter of yoursK ;hen ! too: it fro0 the post< office it had the appearance to 0e of bein2 co1ered 3ith so and so" Gthe 1ery thin2 3hich the 3riter had been shapin2 in the !n1isible by her spo:en 3ordH. "! opened the letter," she continued, "and for so0e 0inutes the opened letter too: the for0, to 0y si2ht, of a 'horn of plenty,Q pourin2 out in unli0ited =uantity this sa0e thin2. Ha1e ! 2one cra>y, or 3hat does it 0eanK" #o you not seeK The ;ord spo:en alone in the silence of her o3n roo0 by ,iss ). had shaped and brou2ht forth to3ard the e?ternal as far as the psychic real0 the thin2 desired. The 1ibrations of her thou2ht had per0eated, all unconsciously to herself, e1erythin2 that she had touched. The friend, ha1in2 so0e psychic po3er de1eloped, sa3 plainly sur< roundin2 this letter the shape ,iss ). had created, thou2h it 3as yet =uite in1isible to the natural eye. !t is needless to say that the continued ;ord 1ery soon brou2ht this shape forth another step into the 1isible 3orld as a

The "po:en ;ord -54 solid 0anifestation of e?actly 3hat ,iss ). desired. !n this process, ho3e1er, there are t3o con< ditions 3hich 0ust be carefully obser1ed. &ne is, do not tal: 3ith anyone about 3hat you are doin2. Tal: scatters and 3astes all this pre< cious #i1ine "ubstance@ and 3hat 3e 3ant to do is to focus it. ,uch needless tal: diffuses and 3astes all of one's po3er. &ne 0i2ht as 3ell pierce full of holes the boiler of a stea0 en2ine, lettin2 the stea0 oo>e at do>en of pores, and then e?pect any po3er in the en2ine to dra3 the train. !t is i0possible to both dif< fuse and focus at the sa0e ti0e. The other i0portant condition to obser1e is to continue the "po:en ;ord. "Ee not 3eary in 3ell doin2, for in due ti0e ye shall reap, if ye faint not."

!NAD!LTERATED TR!TH There is a strai2ht, 3hite line of Absolute Truth upon 3hich each one 0ust 3al: if he 3ould ha1e de0onstration. The sli2htest s3er1in2 in either direction fro0 this line re< sults in nonde0onstration, no 0atter ho3 ear< nest or intense one 0ay be. The line is thisD There is only God@ all see0in2 else is a lie. ;hosoe1er is sufferin2 today fro0 sic:ness, po1erty, failure F any :ind of trouble F is be< lie1in2 the lie. ;e tal: lar2ely about the Truth, and =uote 3ith ease and alacrity the 3ords of the ,aster, "The Truth shall 0a:e you free." *ree fro0 3hatK *ree fro0 sic:ness, sorro3, 3ea:ness, fear, po1erty. ;e clai0 to :no3 the Truth, but the =uestion to be dri1en ri2ht ho0e is, are 3e free fro0 these undesirable thin2sK And if not, 3hy notK Let us 2et ri2ht do3n to a 2ood, hard<pan, practical basis about this 0atter. -57

%nadulterated Truth -58 ;e tal: 0uch about the &0nipresence of God. !n fact, this is one of the basic state< 0ents upon 3hich rests the so<called $e3 Thou2ht. "God is o0nipresent, o0nipotent, o0niscient." ;hen ! 3as a child in spiritual thin2s, ! thou2ht as a child and understood as a child. ! belie1ed that God 3as here, there and e1ery3here, 3ithin hailin2 distance of e1ery hu0an bein2, no 0atter 3hether under the sea or on the 0ountain top, in prison or outside, in the sic: cha0ber or at the 3eddin2 feast. !n any and all places He 3as so near that in an instant He could be su00oned to help. To 0e this 3as God's o0nipresence. Then His o0nipotence 0eant to 0e that 3hile sic:ness and po1erty, sorro3, the e1il ton2ue of Beal< ousy or slander, etc., had 2reat po3er to 0a:e one suffer, God had 2reater po3er. ! belie1ed that if He 3ere called upon to help us He surely 3ould do it, but it 3ould be after a fierce and prolon2ed co0bat bet3een the t3o po3ers of 2ood and e1il, or of God and trouble. ! 3onder if there are not others today 3hose real, inner0ost thou2hts of God's &0nipres<

-56 ,iscellaneous ;ritin2s ence and &0nipotence are 0uch li:e this. Are you one of those 3ho belie1e in God and F L God and F sic:nessK God and po1ertyK God and so0ethin2 unpleasant in your life 3hich you are daily tryin2 to do3n by apply< in2 a sort of plaster of for0al state0ents of truth ri2ht o1er the sore place of your trouble, 3hile at the sa0e ti0e you are 2i1in2 in your o3Mn 0ind Gif not also in your con1ersationH about e=ual po3er to the re0edy and the dis< easeK !f you are in this cate2ory let 0e tell you, you 3ill ne1er escape fro0 your bonda2e, 3hate1er it 0ay be. Try for a 0o0ent to thin: 3hat really is 0eant by &0nipresent "pirit, re0e0berin2 at the sa0e ti0e that 3hat applies to our bodies applies e=ually to e1ery other for0 of hu0an affairs or conditions. Each little ato0 of one's physical body, ta:en separately, is co0pletely filled, per0e< ated by "pirit, "ubstance, Life. This 0ust be true because there could be no e?ternal for0 to the ato0 3ithout first the sub F stans, that 3hich stands under, or as the basis of all 0a< terial thin2s. The "pirit per0eatin2 each ato0

%nadulterated Truth -5/ is no3, al3ays has been and al3ays 3ill be absolutely perfect because it is God, the only Life in the uni1erse. These ato0s are held to< 2ether each 0o0ent by the sa0e "pirit. They 3or: to2ether in perfect har0ony because the "pirit per1adin2 the0 is one "pirit and not se1eral spirits. $ot one of these ato0s can chan2e into a diseased or i0perfect ato0, e1en for a 0o0ent@ because if it did that 3ould be one place 3here, for a ti0e, there is lacfM of God, Perfect Life. And one place for one instant 3here there is lac: of God brea:s up the entire la3 of the &0nipresence of God, 3hich cannot be. Cesus said, "The Truth shall 0a:e you free," but he prefaced this state0ent by the 3ord, "(e shall :no3 the Truth." !t is, then, :no3led2e of the truth 3hich sets free. The truth is, 3e are free no3, but 3e do not :no3 it. (ou 0ay be the child of a :in2 @ but if you do not :no3 it you 0ay li1e in po1erty and s=ualor all your life. ;e are all, today, this 1ery hour, free fro0 all sic:ness, because God, 3ho is Perfect Life, unchan2eable and inde< structible, abides 3ithin and fills co0pletely full

-59 ,iscellaneous ;ritin2s e1ery ato0 of these bodies. !f God, #i1ine "ubstance, fills e1ery part, e1ery place and space as the at0osphere fills the roo0, there is certainly no lac: of life in any part. Then if today 3e are 0anifestin2 sic:ness, it is because 3e ha1e belie1ed the lie about oursel1es, and ha1e 2otten the results of the lie, that is, appar< ent lac: of health, in our consciousness. All that is, is 2ood, but lac: of God in any part is not, that is, does not e?ist. "uch a thin2 is a 0oral i0possibility. ,any earnest people are 2reatly pu>>led ri2ht here. They are told that "there is no e1il@ all is 2ood because all is God," etc. ;hen they find the0sel1es or others sufferin2 apparent pain, sic:ness, lac: of 0oney, etc., they are sta22ered in faith, and be2in to say, ""urely this is not 2ood@ lac: of health is not 2ood, sin is not 2ood, po1erty is not 2ood. ;hat is thisK" *or an ans3er they are often told, "&h, yes, this is 2ood, for there is nothin2 but 2ood GGodH in the %ni1erse. This is unripe 2ood, li:e the 2reen apple." $o3 the truth is that all 3hich is not 2ood GGodH is no thin2. !t si0ply is not. !t is the

%nadulterated Truth -5. lie, and has only to be definitely characteri>ed as such in order to disappear. ;hat is the 3ild beast that sits on your chest 3ith such o1er3hel0in2 3ei2ht 3hen you ha1e ni2ht< 0areK !s it "unripe 2ood"K !s it so0ethin2 that after a fe3 days or 3ee:s of ri2ht thou2hts you can 0anipulate into 2oodK $ot at all. *ro0 be2innin2 to end it is nothin2, no thin2 F but a 1a2ary, a deception of the 0ortal brain and senses. Had it at any ti0e any sort of reality 3hate1erK "urely not. !t is all a lie, 3hich at the ti0e see0s so real that it re=uires al0ost superhu0an efforts to thro3 it off, e1en after you reali>e that it is only a ni2ht0are. "There is but one God, the *ather, of 3ho0 are all thin2s," said Paul G! )or. 9D6H. And a2ain, "*or of Hi0 and throu2h Hi0 and to Hi0 are all thin2s" GRo0. - - D46H. !f God, then, is the "ubstance of all thin2s 1isible and in1isible, and is o0nipresent, there is no such a thin2 as lac: of God or lac: of "ubstance in any place or space in this uni1erse. "ic:ness 3ould be lac: of Life in so0e part of the body. !0possible. Po1erty 3ould be lac: of "ubstance in the circu0stances. !0<

--5 ,iscellaneous ;ritin2s possible. *oolishness, i2norance, insanity, 3ould be lac: of God, #i1ine ,ind, &0nis< cience in 0an. !0possible. #o you not see, then, ho3 all these ne2ati1es are utter nothin2ness, not true, the lieK And ho3, instead of reco2ni>in2 the0 as so0ethin2 to be o1erco0e, 3e should put the0 at once and at all ti0es into their real place of nothin2< nessK Let us 2o bac: to our strai2ht, 3hite line of Absolute Truth. There is only God. All that is not God is no thin2, that is, has no e?< istence F is si0ply the ni2ht0are. !f 3e 3al: on this 3hite line 3here 3e refuse to see or ac:no3led2e anythin2 but God, then all else disappears. !n dealin2 3ith the e1eryday proble0s of life 3e 3ill succeed in. beco0in2 free Bust in proportion as 3e cease absolutely to parley 3ith apparent e1ils as thou2h they 3ere entities. ;e cannot afford to spend a 0o0ent's ti0e a2reein2 3ith their clai0, for if 3e do, 3e oursel1es 3ill be the o1erco0e in< stead of the o1erco0ers. ;e 0ust rise to the hi2hest, 0ost s3eepin2 state0ents of Truth that 3e :no3. &ur 2reat state0ent 0ust be,

%nadulterated Truth --''There is only God. ;hate1er is not God G2oodH is a lie." And this lie 0ust be in< stantly and constantly crushed on the head as a 1iper the 0o0ent it appears in our 0entality. Hit the hydra<headed 0onster Gthe lieH in< stantly it appears, 3ith the positi1e state0ent, "(ou are a lie. Get to 3here you belon2. There is no truth in you. There is only God, and God is fullness of 2ood, life, Boy, peace, no3 and fore1er." The Absolute Truth is, there is no lac: any< 3here, but an o1erflo3in2 abundance of e1ery :ind of 2ood 3hich 0an can possibly desire or concei1e of. "top belie1in2 the lie. "top spea:in2 it. "pea: the Truth. !t is the spo:en Truth that 0a:es 0anifest. !n the do0ain of "pirit there is neither ti0e nor space. ;hat is to be already is and 0ust be spo:en into 1isibility. Practice thin:in2 and reali>in2 &0nipresence, that is, practice reali>in2 that all 2ood that you desire is here no3 F all present F it is not apart fro0 you and re=uirin2 ti0e to brin2 it to you. There is no ti0e or space. There is not God and F a body.

--A ,iscellaneous ;ritin2s There is not God and F circu0stance. There is not God and F any sort of trouble. There is only God, throu2h and throu2h and throu2h all thin2s, in our bodies, in our see0in2ly e0pty purses, in all our circu0< stances, Bust 3aitin2 as !n1isible "ubstance for us to reco2ni>e and ac:no3led2e Hi0, and Hi0 only, in order to beco0e 1isible. All else is a lie. God is. God is all. God is 0anifest, because there is nothin2 else to 0anifest.

ONENESS WITH

OD

"Prayer that cra1es a particular co00odity F anythin2 less than all 2ood, is 1icious. Prayer is the conte0plation of the facts of life fro0 the hi2hest point of 1ie3. !t is the solilo=uy of a beholdin2 and Bubilant soul. !t is the "pirit of God pronouncin2 his 3or:s 2ood. Eut prayer as a 0eans to effect a pri1ate end is theft and 0eanness. !t supposes dualis0 and not unity in nature and consciousness. As soon as 0an is IconsciouslyJ at one 3ith God he 3ill not be2." F E0erson. True prayer, then, is Bust a continual reco2< nition and than:s2i1in2 that All is 2ood, and All<Good is ours no3 as 0uch as it e1er can be. &h, 3hen 3ill our faith beco0e stron2 and steadfast enou2h to ta:e possession of our in< heritance here K The !sraelites entered not into the pro0ised land because of their unbelief. Their inheritance 3as real and 3as a3aitin2 the0 then and there@ but it could not do the0 any 2ood nor 2i1e any enBoy0ent until they first too: hold of it by faith, after 3hich, and as a result of 3hich, 3ould ha1e co0e the --4

--7 ,iscellaneous ;ritin2s reality. !t is this ta:in2 by faith first that brin2s anythin2 into actuality or 1isibility. ;hy 3ill these 0ortal 0inds of ours fore1er postpone the acceptance of All<Good as our ri2htful inheritance for this lifeK The heir of 0aterial 3ealth 0ust clai0 his inheritance be< fore he can possibly co0e into its possession or use. "o lon2 as he reBects it, he is as poor as thou2h nothin2 had been pro1ided for hi0. All thin2s are ours no3 << fullness of lo1e, of life, of 3isdo0, of po3er F aye, 0ore than these, fullness of All<Good, 3hich 0eans abun< dance of all thin2s 0aterial as 3ell as spiritual. "E1ery 2ood 2ift and e1ery perfect 2ift is fro0 abo1e, and co0eth do3n fro0 the *ather of li2hts, 3ith 3ho0 there is no 1ariableness, neither shado3 of turnin2." Than: God, so0e of his children are ceasin2 to loo: at the thin2s of God fro0 the obBecti1e standpoint, and are learnin2 to conte0plate the facts of life fro0 the subBecti1e, or hi2her side F e1en pronouncin2 all thin2s 2ood, as God does, until e1erythin2 else but the thou2ht of 2ood drops out of 0ind, and only the 2ood is 0anifest.

&neness 3ith God --8 &h, ho3 0ar1elous are these little 2li0pses 3e are fro0 ti0e to ti0e obtainin2 of thin2s as God sees the0 O To 3hat hi2h points of pri1i< le2e are 3e. His children, bein2 lifted in these latter days, that it is possible for us to see thin2s fro0 the standpoint of Pure !ntelli2ence, Per< fect ;isdo0K " erily, ! say unto you, that 0any prophets and ri2hteous 0en ha1e desired to see those thin2s 3hich ye see, and ha1e not seen the0." &ne instant's 1ie3 of the facts of life fro0 the subBecti1e, or God's side, 0a:es all our car< nal aspirations and stru22les, all our a0bitions, all our boasted 3isdo0 and pride sin: into utter nothin2ness@ and 3e see instead, "the 3is< do0 of 0en but foolishness 3ith God." All other obBects in life fade into insi2nificance be< side the one of 2ettin2 0ore and 0ore into conscious oneness 3ith the *ather, 3here, at all ti0es, 3e shall pray the true prayer of re< Boicin2 and than:s2i1in2 that All<Good is the only real thin2 in the uni1erse. ;hen 3e co0e into perfect reco2nition of unity instead of duality, then indeed shall 3e :no3 prayer to be but the "solilo=uy of a beholdin2 and

--6 ,iscellaneous ;ritin2s Bubilant soul," and 3e shall cease fore1er to pray "the prayer as a 0eans to effect a pri1ate end, 3hich is theft and 0eanness." The nearer, ! say, 3e approach to God, and the 0ore 3e 2ro3 into the reali>ation of our true relationship to Hi0, our *ather, the surer are all personalities, all di1isions to be lost si2ht of, and our oneness 3ith all 0en and 3o0en beco0es so 1i1id and real to us that a prayer for "pri1ate ends" beco0es i0possible to us. All desires of the little self are 0er2ed in the desire for uni1ersal 2ood, because 3e reco2ni>e but one in the uni1erse and 3e a part of that one. $o3 co0es the =uestionD Ho3 can 3e =uic:est and surest attain this conscious oneness 3ith the *ather, 3hich shall enable us to see thin2s as He sees the0 F all 2oodK And instantly flashes o1er the 3ires of !n< tuition, out fro0 the stillness of the !n1isible, a 1oice sayin2, "& return ye unto God." Re< turn, turn bac: a3ay fro0 the 0ortal, a3ay fro0 people, fro0 hu0an 3ays@ turn within and loo: unto 0e, ye people, saith the Lord your God."

&neness 3ith God --/ "ee: the li2ht fro0 the interior, not fro0 e?ternal sources. ;hy al3ays see: to inter< pose hu0an help bet3een our soul and GodK E0erson a2ain saysD "The relations of the soul to the #i1ine "pirit are so pure that it is profane to interpose helps. . . . ;hene1er a 0ind is si0ple and recei1es #i1ine ;isdo0, then old thin2s pass a3ay F 0eans, teachers, te?ts, te0ples, fall." "Let us not roa0, let us stay at ho0e 3ith the )ause." )onstant readin2, discussions, interchan2e of opinions are all e?ternal 3ays of reachin2 the truth fro0 the intellectual side. These are a 3ay, but "! a0 the 3ay, the truth and the life," spa:e the 1oice of the *ather throu2h the $a>arene. "The anointin2 ye ha1e recei1ed abideth in you, and ye need not that any 0an teach you." "The "pirit of truth 3hich d3ell< eth in you shall lead you into all truth, and shall sho3 you thin2s to co0e." &h, 3hen 3ill 3e cease this runnin2 to and fro, see:in2 truth, and learn to "be still, and :no3 that ! a0 God"K !n order that 3e 0ay hear this inner oice

--9 ,iscellaneous ;ritin2s and 0ay recei1e this hi2hest for0 of teachin2, 3hich alone can open the eyes of our spiritual understandin2, this 0ortal self 0ust cease its cla0orin2 e1en for truth@ this hu0an intellect 0ust beco0e absolutely still, for2ettin2 to ar2ue or discuss. The *ather can only lead into All Truth 3hen 3e listen to hear 3hat He 3ill say F not to 3hat others 3ill say. ;e 0ust learn to listen F not an?iously and 3ith strained ears, but e?pectantly, patiently, trust< in2ly. ;e 0ust learn ho3 to 3ait upon God, in the attitude of ""pea:, Lord, for thy ser1< ant heareth," if 3e 3ould :no3 truth. Cesus said, "E?cept ye beco0e as little chil< dren," that is, teachable and trustin2 F "ye can< not enter into the :in2do0 of hea1en," or the :in2do0 of understandin2 of truth. And a2ain he said, "*ather, ! than: thee that thou hast hidden these thin2s fro0 the 3ise Ior in< tellectualJ, and re1ealed the0 unto babes." ;e 0ust put aside all preconcei1ed opinions of the truth, either our o3n or any other per< son's, and 3ith recepti1e souls opened to3ard the source of all li2ht, say continually, "Lord, teach 0e." ;e 0ust beco0e as babes in hu<

&neness 3ith God --. 0an 3isdo0 before 3e can enter into the deep thin2s of God. Eut belie1e 0e, the re1elations 3hich the "pirit of Truth 3ill 0a:e to you 3hen you ha1e 3ithdra3n fro0 all outside sources and learned to listen to the 1oice in your o3n soul, 3ill be such as to 0a:e you :no3 F no lon2er belie1e F your oneness 3ith the *ather and 3ith all His children. They 3ill be such as to fill you 3ith 2reat Boy. "These thin2s ha1e ! spo:en unto you, that 0y Boy 0i2ht re0ain in you, and that your Boy 0i2ht be full." The 2reat "oul of the %ni1erse has chosen you and 0e throu2h 3ho0 to 0anifest itself. "(e ha1e not chosen 0e, but ! ha1e chosen you." "hall 3e fore1er li0it this 0anifestation by 0a:in2 oursel1es into a little, narro3 0old of personality 3hich shall shape and si>e the #i1ine, or, 3orse still, shall 3e run here and there to borro3 so0e 0easure our nei2hbor has 0ade of hi0self and hold it as our 0easure under the 2reat rushin2 3aters of !nfinite ;is< do0 and Lo1e, thereby sayin2D "This full is all ! 3ant@ it is all there is to be had, all that thou art"K

-A5 ,iscellaneous ;ritin2s A3ay fore1er 3ith such li0itations, ye see:< ers of truth. ";e 0a:e His lo1e too narro3 ;ith false li0its of our o3n@ And 3e 0a2nify His strictness ;ith a >eal He 3ill not o3n. *or the lo1e of God is broader Than the 0easures of 0an's 0ind@ And the heart of the Eternal !s 0ost 3onderfully :ind." ;ould you, then, :no3 God, "3ho0 to :no3 ari2ht is life eternal"K Go not abroad loo:in2 for the #i1ine. ""tay at ho0e 3ithin thine o3n soul." "ee: there earnestly, cal0ly, trustfully, the "ource of All Good. +no3 at once and fore1er that only therein 3ill you find truth, and only thereby 3ill you 2ro3 to be 3hat you desire F self<centered, self<poised. Let 2o your little narro3 thou2hts of the #i< 1ine, cease to desire anythin2 less than the ful< fill0ent of God's 3ill in you. His thou2hts are hi2her than ours as the hea1ens are hi2her than the earth. Let nothin2 short of the per< fect fulfill0ent of His thou2ht in and throu2h you satisfy you.

&neness 3ith God -A#o you co0prehend this in its fullness F the desire of !nfinite Lo1e and Pure !ntelli2ence bein2 fulfilled Gor filled fullH in you and 0eK &h, ho3 =uic:ly and far recede the can:er< in2 cares of life, the frets and fu0es, the 0is< understandin2s and the bein2 0isunderstoodO Ho3 sure 3e are 3hen 3e ha1e consciously F and by effort if need be F s3ept a3ay all li0i< tations of personal desire and are sayin2, "Here a0 !, !nfinite *ather, thou 2reat *oun< tainhead of All<Good. ! ha1e no desire. Thou art fulfillin2 thy hi2hest thou2hts in 0e unhindered by 0y consciousness@ thou art no3 pourin2 thyself throu2h this or2anis0 into 1is< ibility@ thou art thin:in2 thy thou2hts throu2h this intellect @ thou art lo1in2 throu2h this heart 3ith thine o3n 2reat tender *ather<,other lo1e, 3hich thin:eth no e1il, endureth all thin2s, beareth all thin2s, see:eth not her o3n@ thou art 0anifestin2 thyself in thine o3n 3ay throu2h this or2anis0 unto the 1isible 3orld." ! say, 3hen 3e thus burst the bounds of per< sonal desire and rise to a 3illin2ness that the *ather's 3ill be done throu2h us e1ery 0o0ent, ho3 sure 3e are of the fatherly care 3hich

-AA ,iscellaneous ;ritin2s shall clothe us 3ith the beauty of the lilies and feed us as the birds of the air. Aye, 3ith e1en a 0ore la1ish abundance of all 2ood thin2s than He 2i1es to either of these, for "are ye not of 0ore 1alue than 0any sparro3sK" #o you fear to brea: loose fro0 teachers, fro0 hu0an helpsK *ear not. Trust to the 2reat and 0i2hty "oul 3hich is in you and is li0itless behind you to 0anifest hi0self as truth to you and throu2h you. There 3ill be no failure, no 0ista:e. "pend so0e hours daily alone 3ith the )reator of the uni1erse. !n no other 3ay 3ill you e1er co0e into the reali< >ation you desire. Learn to se1er yourself fro0 those around you. Practice this, and soon you can be as 0uch alone 3ith God in the street or in a cro3ded roo0 as you could in the 3ilds of a desert. A little boo: called, "The Practice of the Presence of God," by Erother La3rence, tells ho3 he, for years, :ept hi0self consciously in the 1ery 2lory of #i1ine Pres< ence, e1en 3hile at the 0ost hu0ble daily tas:s, by al3ays :eepin2 the thou2ht, "! a0 in His Presence." All other thin2s 3hich 3ere not di1ine in the 0an died out and dropped

&neness 3ith God -A4 a3ay, not because he fou2ht the0 or resisted the uprisin2 of the natural 0an, but because he persistently practiced the Presence Gor thou2ht of the PresenceH of God, and in that Presence all other thin2s 0elted a3ay li:e sno3 before a sprin2 sun. This is the only 3ay of 2ro3th, of o1er< co0in2. !t is lettin2 "the sa0e 0ind be in you 3hich 3as also in )hrist Cesus." ;e do not ha1e, by so0e supre0e effort, to dra3 this 0ind into us, but si0ply to let it. &ur part is to ta:e the attitude consciously of recei1in2, re< 0e0berin2 first to "enter the closet" of our o3n soul and "shut the door" on all thou2hts but that of #i1ine Presence. Each indi1idual soul has its o3n sal1ation to 3or: out F that is, its o3n self to brin2 into 1isibility. This is not to be done by so0e in< tense superhu0an effort, but by each one deal< in2 directly 3ith the *ather. Cust as lon2 as anyone clin2s to the s:irts of another, so lon2 3ill the 0anifestation of the real "elf F God F re0ain 3ea: and li0ited. ;ait only upon God for the li2ht you desire. He 3ill tell you ho3 to act, 3hat to do. Trust

-A7 ,iscellaneous ;ritin2s your o3n inspiration @ act upon it thou2h all the 3orld sit in Bud20ent upon it, for 3hen any soul puts aside selfish ai0s, and desires only to 0anifest the Hi2hest, his life then beco0es the Perfect &ne 0anifestin2 throu2h hi0. ;hen you learn to let God 0anifest Hi0self throu2h you in His o3n 3ay, it 3ill not be li:e the 0anifestation throu2h anyone else. (ou 3ill thin: and spea: and do 3ithout pre1ious thou2ht or plan. (ou 3ill be as ne3 and sur< prisin2 to yourself as to anyone else. "*or it is not you that spea:eth, but the "pirit of your *ather 3hich spea:eth in you." &h, 3hat supre0e tran=uility 3e ha1e 3hen 3e are conscious that our thou2ht is God's thou2ht throu2h us@ our act, our 3ord, God's act and 3ord throu2h usO ;e ne1er stop to thin: of results@ that is His care. ;e are =uietly indifferent to criticis0 of lesser 0inds G0ortal thou2htH, for 3e :no3 3ho0 3e ha1e belie1ed. ;e :no3 that 3hat 3e spea: and do is ri2ht, thou2h all the 3orld be 0ade 3ron2 thereby. ";hat ! 0ust do is all that concerns 0e F not 3hat people thin:," says E0erson. Then God in you beco0es a

&neness 3ith God -A8 la3 unto you and you ha1e no lon2er need of e?ternal la3s. God beco0es 3isdo0 unto you, e1er re1ealin2 to your 3aitin2 soul 0ore and 0ore of Hi0self, 2i1in2 you ne3 and clear 1isions of truth, and indeed, "ye need not that any 0an teach you." (ou ha1e no lon2er use for e?ternal for0s, 3hich are but the li0itations of truth and not truth itself. Then God F the !nfallible F shall be unto you and throu2h you unto others, not only 3isdo0 and understand< in2, but Lo1e and Life and the abundance of all thin2s needful. Then shall you ha1e at all ti0es so0ethin2 ne3 to 2i1e to others instead of loo:in2 to the0 to recei1e @ for you 3ill stand in the 1ery store< house of All<Good 3ith the ,aster of the house, that throu2h you He 0ay pass out freely the bread and 3ater of Life to those 3ho are still holdin2 up their e0pty cups to so0e hu< 0an hand to be filled F not yet ha1in2 learned to enter into all the fullness of Good for the0< sel1es. & belie1e 0e, ye 3ho see: Truth, 3ho see: life and health and satisfaction, it is no3here to be found until you see: it directly fro0 the

-A6 ,iscellaneous ;ritin2s *ountainhead 3ho "2i1eth to all 0en liber< ally and upbraideth not." Ee2in at once to put aside all thin2s and people 3hich you ha1e hitherto interposed be< t3een your o3n soul and the Great )ause of all thin2s. )ease no3 and fore1er to lean on anythin2 less than the Eternal. $othin2 less can e1er 2i1e you peace.