scholastic theology have not found this out, for Jesus established this fact, when devils were cast out and the dumb spake.
Am I irreverent towards sin? Do I impute too much to God, when I ascribe to Him almighty Life and Love, — but deny his co-operation with evil, because I have no faith in any other power but God's, and cherish small respect for any other claim?
I try to eliminate from mortal mind what, so long as it remains in it, will show itself in forms of sin, sickness, and death.
I have never supposed this century would present the full fruits of Christian Science, or that sin, sickness, and death would not continue for centuries to come; but this I do aver, that, as a result of my teaching, old age and decrepitude will not come as soon, — that already health is restored and longevity increased by it. If such are the present fruits, what may not the harvest be, when justice shall be done to this Science?
Instead of tenaciously defending the supposed rights of disease, while complaining of the suffering it brings, would it not be wiser to abandon the defence; especially when, by so doing, you can improve your own condition, and that of other people as well.
You must expel matter to make room for Spirit. You cannot serve both God and mammon at the same time; but is not this precisely what you are trying to do? Who will admit with Paul, that “the flesh warreth against the Spirit, and the Spirit against the flesh”?
My critic writes: “To verify this wonderful philosophy, she says, all that is mortal or discordant hath no origin, existence, or reality.” He then adds: “Hence, if there is
