Part 5 (2/2)
Jesus' only medicine was omnipotent and omniscient Mind. As _omni_ is from the Latin word meaning _all_, this medicine is all-power; and omniscience means as well, all-science. The sick are more deplorably situated [25]
than the sinful, if the sick cannot trust G.o.d for help and the sinful can. If G.o.d created drugs good, they cannot be harmful; if He could create them otherwise, then they are bad and unfit for man; and if He created drugs for healing the sick, why did not Jesus employ them and [30]
recommend them for that purpose?
No human hypotheses, whether in philosophy, medi-
[Page 26.]
cine, or religion, can survive the wreck of time; but [1]
whatever is of G.o.d, hath life abiding in it, and ulti- mately will be known as self-evident truth, as demonstra- ble as mathematics. Each successive period of progress is a period more humane and spiritual. The only logical [5]
conclusion is that all is Mind and its manifestation, from the rolling of worlds, in the most subtle ether, to a potato- patch.
The agriculturist ponders the history of a seed, and believes that his crops come from the seedling and the [10]
loam; even while the Scripture declares He made ”every plant of the field before it was in the earth.” The Scien- tist asks, Whence came the first seed, and what made the soil? Was it molecules, or material atoms? Whence came the infinitesimals,-from infinite Mind, or from [15]
matter? If from matter, how did matter originate? Was it self-existent? Matter is not intelligent, and thus able to evolve or create itself: it is the very opposite of Spirit, intelligent, self-creative, and infinite Mind. The belief of mind in matter is pantheism. Natural history shows [20]
that neither a genus nor a species produces its opposite.
G.o.d is All, in all. What can be more than All? Noth- ing: and this is just what I call matter, _nothing_. Spirit, G.o.d, has no antecedent; and G.o.d's consequent is the spiritual cosmos. The phrase, ”express image,” in the [25]
common version of Hebrews i. 3, is, in the Greek Tes- tament, _character_.
The Scriptures name G.o.d as good, and the Saxon term for G.o.d is also good. From this premise comes the logical conclusion that G.o.d is naturally and divinely [30]
infinite good. How, then, can this conclusion change, or be changed, to mean that good is evil, or the creator
[Page 27.]
of evil? What can there be besides infinity? Nothing! [1]
Therefore the Science of good calls evil _nothing_. In divine Science the terms G.o.d and good, as Spirit, are synonymous. That G.o.d, good, creates evil, or aught that can result in evil,-or that Spirit creates its oppo- [5]
site, named matter,-are conclusions that destroy their premise and prove themselves invalid. Here is where Christian Science sticks to its text, and other systems of religion abandon their own logic. Here also is found the pith of the basal statement, the cardinal point in [10]
Christian Science, that matter and evil (including all inharmony, sin, disease, death) are _unreal_. Mortals accept natural science, wherein no species ever pro- duces its opposite. Then why not accept divine Sci- ence on this ground? since the Scriptures maintain [15]
this fact by parable and proof, asking, ”Do men gather grapes of thorns, or figs of thistles?” ”Doth a fountain send forth at the same place sweet water and bitter?”
According to reason and revelation, evil and matter [20]
are negation: for evil signifies the absence of good, G.o.d, though G.o.d is ever present; and matter claims some- thing besides G.o.d, when G.o.d is really _All_. Creation, evolution, or manifestation,-being in and of Spirit, Mind, and all that really is,-must be spiritual and [25]
mental. This is Science, and is susceptible of proof.
But, say you, is a stone spiritual?
To erring material sense, No! but to unerring spiritual sense, it is a small manifestation of Mind, a type of spirit- ual substance, ”the substance of things hoped for.” [30]
Mortals can know a stone as substance, only by first ad- mitting that it is substantial. Take away the mortal sense
[Page 28.]
of substance, and the stone itself would disappear, only [1]
to reappear in the spiritual sense thereof. Matter can neither see, hear, feel, taste, nor smell; having no sen- sation of its own. Perception by the five personal senses is mental, and dependent on the beliefs that mortals [5]
entertain. Destroy the belief that you can walk, and volition ceases; for muscles cannot move without mind.
Matter takes no cognizance of matter. In dreams, things are only what mortal mind makes them; and the phe- nomena of mortal life are as dreams; and this so-called [10]
life is a dream soon told. In proportion as mortals turn from this mortal and material dream, to the true sense of reality, everlasting Life will be found to be the only Life. That death does not destroy the beliefs of the flesh, our Master proved to his doubting disciple, Thomas. Also, [15]
he demonstrated that divine Science alone can overbear materiality and mortality; and this great truth was shown is by his ascension after death, whereby he arose above the illusion of matter.
The First Commandment, ”Thou shalt have no other [20]
G.o.ds before me,” suggests the inquiry, What meaneth this Me,-Spirit, or matter? It certainly does not signify a graven idol, and must mean Spirit. Then the commandment means, Thou shalt recognize no intelligence nor life in matter; and find neither pleasure [25]
<script>