CHAPTER VI

THE PROMISES

We have now, I hope, laid a sufficiently broad foundation of the relation between the Law and the Word. The Law cannot be changed, and the Word can. We have two factors, one variable, and the other invariable; so that from this combination any variety of resultants may be expected. The Law cannot be altered, but it can be specialized, just as iron can be made to float by the same law by which it sinks. Now let us try to figure out in our imagination an ideal of the sort of results we should want to bring out from these two factors.

In the first place I think we should like to be free from all worry and anxiety; for a life of continual worry is not worth living. And in the second we should like always to have something to look forward to and feel an interest in; for a life entirely devoid of all interest is also not worth living. But, granted that these two conditions be fulfilled, I think we should all be well pleased to go on living _ad infinitum_. Now can we conceive any combination of the Law and the Word which would produce such results? that is the question before us. The first step is to generalize our principle as widely as possible, for the wider the generalization, the larger becomes the scope for specialization. The invariable factor we already know. It is the Law, always creating in accordance with the Word that sets it in motion, whether constructive or destructive; so what we really have to consider is the sort of Word (i.e. Thought or Desire) which will set the Law working in the right direction. It must be a Word of confidence in its own power; otherwise by the hypothesis of the case it would be giving contradictory directions to the Law, or to borrow a simile from what we have learnt about waves in ether, it would be sending out vibrations that would cancel one another and so produce no effect. Then it must be a Word that does not compromise itself by antagonizing the Law of unity, and so producing disruptive forces instead of constructive ones. And finally, we must be quite sure that it really is the right Word, and that we have been making no mistake about it. If these conditions be fulfilled the logical result will be entire freedom from anxiety. Similarly with regard to maintaining a continued interest in life. We must have a continued succession of ideals, whether great or small, that will carry us on with something always just ahead of us; and we must work the ideals out, and not let them evaporate in dreams. If these conditions be fulfilled we have before us a life of never-ending interest and activity, and therefore a life worth living. Where then are we to find the Word which will produce these conditions: perfect freedom from anxiety and continual, happy interest? I do not think it is to be found

in any way but by identifying our own Word with the Word which brings all creation into existence, and keeps it always moving onward in that continuous forward movement which we call Evolution. We must come back to the old teaching, that the Macrocosm is reproduced in the Microcosm, with the further perception that this identity of principle can only be produced by identity of cause. Law cannot be other than eternal and self-demonstrating, just as 2 x 2 must eternally = 4; but it remains only an abstract conception until the Creative Word affords it a field of operation, just as twice two is four remains only a mathematical abstraction until there is something for you to count; and accordingly, as we have already seen, all our reasoning concerning the origin of Creation, whether based on metaphysical or scientific grounds, brings us to the conception of a Universal and Eternal Living Spirit localizing itself in particular areas of cosmic activity by the power of the Word. Then, if a similar Creative Power is to be reproduced in ourselves, it must be by the same method: the localizing of the same Spirit in ourselves by the power of the same "Word." Then our Word, or Thought, will no longer be that of separate personality, but that of the Eternal Spirit finding a fresh centre from which to specialize the working of the Law, and so produce still further results than that of the First or simply Cosmic and Generic Creation, according to the two maxims that "Nature unaided fails," and that "Principle is not limited by Precedent."

I want to make this sequence clear to the student before proceeding further:

1. Localization of the Spirit in specific areas of Creative Activity.

2. Cosmic or Generic Creation, including ourselves as a race resulting from this, and providing both the material and the instruments for carrying the work further by _specializing the Original Creative Power_ through individual Thought, just as in all cases of scientific discovery.

3. Then, since what is to be specialized through our individual Thought is the Word of the Originating Power itself, in order to do this we must think in terms of the Originating Word, on the general principle, that any power must always exhibit itself in terms of the instrument through which it works.

This, it appears to me, is a clear logical sequence, just as a tree cannot make itself into a box, unless there be first the idea of a box which does not exist in the tree itself, and also the tools with which to fashion the wood into a box; while on the other hand there could never be any box unless there be first a tree. Now it is just such a sequence as this that is set before us in the Bible, and I do not find it adequately set forth in any other teaching, either philosophical or religious, with which I am acquainted. Some of these systems contain a great deal of truth, and are therefore helpful as far as they go; but

they do not go the whole way, and for the most part stop short at the first or simply Cosmic Creation; or, if they attempt to pass beyond this, it is on the line of making unaided power of the individual the sole means by which to do so, and thus in fact always keeping us at the merely generic level. Such a mode of Thought as this, fails to meet the requirements of our conception of a happy life as one entirely exempt from fear and anxiety. In like manner also it fails to meet the first requirements of the whole series, viz.: the Word should be certain of itself; and if it be not certain of itself we have no assurance that it may not eventually disappoint our hopes. In short, this mode of thought leaves us to bear the whole burden from which we want to escape. So it is not good enough; we must look for something better.

Now this something better I find in the _Promises_ contained in the Bible, and it is this that to my mind distinguishes our own Scriptures from the sacred books of all other nations, and from all systems of philosophy. I do not at all ignore the current objections to the possibility of Divine Promises, but I think that on examination they will be found to be superficial and resulting from want of careful enquiry into the true nature of the Promises themselves. How is it possible for the Laws of the Universe to make exceptions? How can God act by individual favouritism unless it be either through sheer caprice, or by the individual managing to get round Him in some way, either by supplying some need which He cannot supply for Himself, in which case God is of limited power, or else by flattering Him, in which case He is the apotheosis of absurd vanity. The two are really the same question put in different ways--the question of individual exceptions to the general Law.

The answer is that there are no individual exceptions to the general Law; but there are very various degrees of realization of the Principle of the Law, and the more a man works with the Principle the more the Law will work for him; so that the finer his perception of the Principle becomes, the more he will appear to be an exception to the Law as commonly recognized.

Edison and Marconi are not capriciously favoured by the laws of Nature, but they know more about them than most of us.

Now it is just the same with the Bible Promises. They are Promises according to Law. They are based upon the widest generalization and hence lead to the highest specialization through the combined action of the Law and the Word--Jachin and Boaz, the Two Pillars of the Universe.

These Promises comprise all sorts of desirable things: health of body, peace of mind, earthly prosperity, prolongation of life, and, finally, even the conquest of death itself; but always on one condition: perfect "Confidence in the power of the All-Originating Spirit in response to our reliance on the Word." This is what the Bible calls Faith; and it is perfectly logical when we understand the principle of it, for every

Thought of doubt is, in effect, the utterance of a Word which produces negative results by the very same law by which the Word of Faith produces positive ones. This is the only condition which the Bible imposes for the fulfilment of its Promises, and this is because it is inherent in the nature of the Law by which their fulfilment is to be brought about.

A few texts will suffice as examples of the Bible Promises, and no doubt most of my readers are familiar with many others; but it would be worth while to read the Bible through, marking all such texts, and classifying them according to the sort of promises they contain.

Read, for instance, Job xxii, 21, etc. This is a most remarkable passage containing among other things the promise of earthly wealth; or again Job v, 19, etc., where we find promises of protection in time of danger, power over material nature, and prolonged life. While in Job xxxiii, 23, etc., there is promise of return to youth, a promise which is repeated in Psalm ciii, 5. Again in Isaiah lxi, 20, etc., there is the promise of immensely extended physical life, death at the age of one hundred being counted so premature as to resemble that of an infant, and the normal standard of age being compared to a tree which lives for centuries; and the same passage also promises immediate answer to prayers. The Psalms are full of such promises, and they are scattered throughout the Bible.

Now there is an unfortunate tendency among people who read their Bible with reverence, to what they call "spiritualize" such passages as these, which means that they do not believe them. They say such things are impossible; and therefore they must have some other meaning, and accordingly they interpret the words metaphorically, as referring to something to be experienced in another life, but quite impossible in this one.

Of course there are spiritual equivalents to these things, and the teaching of the Bible is, that they are the outward correspondences of inward spiritual states; but to "spiritualize" them in the way I am speaking of, is nothing but unbelief in the power of God to work on the plane of Nature. How such readers square their opinion with the fact that God has created Nature, I do not know. Even in the animal world we find wonderful instances of longevity. If an elephant be not overworked before he is twenty, he is in full working power up to eighty, and will then be capable of light work for another twenty years, after which he may yet enjoy another twenty years of quiet old age as the reward of his labours, while crocodiles and tortoises have been known to live for centuries. If then such things be possible in the ordinary course of Nature in the animal world, why need we doubt the specializing power of the Word to produce far greater results in the case of man? It is because we will not accept the maxim, that "Principle is not limited by Precedent" in regard to ourselves, though we see it demonstrated by every new scientific discovery. We rely more on the past experience of the race, than on the Creative Power of God. We call Him Almighty, and

then say that in His Book He promises things which He is not able to perform. But the fault is with ourselves. We limit "the Holy ONE of Israel," and as a consequence get only so much as by our mental attitude we are able to receive--again the old maxim that "Power can only work in terms of the instrument it works through." I do not say that it is at all easy for us to completely rid ourselves of negative race-thought ingrained into us from childhood, and subtly playing upon that generic impersonal self in us of which I have spoken, and which readily responds to those thought-currents to which we are habitually attuned. It is a matter of individual growth. But the promises themselves contain no inherent impossibility, and are logical deductions from the principles of the Creative Law.

If the power of the Spirit over things of the material plane be an impossibility, then by what power did Jesus perform his miracles? Either you must deny his miracles, or you must admit the power of the Spirit to work on the material plane--there is no way out of the dilemma. Perhaps you may say: "Oh, but He was God in person!" Well, all the promises affirm that it is God who does these things; so what it is possible for God to do at one time, it is equally possible for Him to do at all times. Or perhaps you hold other theological views, and will say that Jesus was an exception to the rest of the race; but, on the contrary, the whole Bible sets Him forth as the Example--an exception certainly to men as we now know them, but the Example of what we all have it in us to become--otherwise what use is He to us? But apart from all argument on the subject we have his own words, telling us that those who believe in Him, i.e., believe what He said about Himself--shall be able to do works as great as His own, and even greater (John xiv, 12). For these reasons it appears to me that on the authority of the Bible itself, and also on metaphysical and scientific grounds we are justified in taking such promises as those I have quoted in a perfectly literal sense.

Then there are promises of the power that will attend our utterance of the Word. "Thou shalt also decree a thing and it shall be established unto thee" (Job xxii, 28). "All things are possible unto you" (Mark ix, 23). "Whosoever ... shall believe that what he sayeth cometh to pass, he shall have whatsover he sayeth" (Mark xi, 23), and so on.

Other passages again promise peace of mind. "Thou wilt keep him in perfect peace whose mind is staid on Thee, because he trusteth in Thee" (Isaiah xxvi, 3). "Let him take hold of my strength that he may make peace with me" (Isaiah xxvii, 5). St. Paul speaks of "The God of Peace" in many passages, e.g., Rom. xv, 33; 2 Cor. xiii, 11; 1 Thess. v, 23, and Hebr. xiii, 20; and Jesus, in his final discourse recorded in the fourteenth, fifteenth and sixteenth chapters of St. John's Gospel, lays peculiar stress on the gift of Peace.

And lastly there are many passages which promise the overcoming of death itself; as for instance Job xix, 25-27; John viii, 51, and x, 28, and

xi, 25 and 26; Hebr. ii, 14 and 15; 1 Cor. xv, 50-57; 2 Tim. i, 10; Rom. vi, 23 ("The gift of God is eternal life in Jesus Christ, our Lord").

"God commanded the blessing, even Life for evermore" (Ps. cxxxiii, 3).

Now I hope the reader will take the trouble to look up the texts to which I have referred, and not be lazy. I am sure he would do so if he were promised a ten pound note or a fifty dollar bill for his pains, and if these promises are not all bosh, there is something worth a good deal more to be got by studying them. Just run through the list: health, wealth, peace of mind, safety, creative power, and eternal life. You would be willing to pay a good premium to an Insurance Office that could guarantee you all these. Well, there is a Company that does this without paying any premium, and its name is "God and Co., Unlimited"; the only condition, is that you yourself have to take the part of "Co." and it is not a sleeping partnership, but a wide-awake one!

So I hope you will take the trouble to look up the texts; but at the same time you must remember that the reading of single texts is not sufficient. If you take any isolated phrase you choose, without reference to the rest of the Book, there is no nonsense you cannot make out of the Bible. You would not be allowed to do that sort of thing in a Court of Law. When a document is produced in evidence, the meaning of the words used in it are very carefully construed, not only in reference to the particular clause in which they occur, but also with reference to the intention of the document as a whole, and to the circumstances under which they were written. The same word may mean very different things in different connections; for instance I remember two reported cases in one of which the word "Spanish" meant a certain sort of leather, and in the other a kind of material used in brewing; and in like manner particular texts are to be interpreted in accordance with the gist of the Bible as a whole.

This is just the mistake the Jews made, of building up theories on particular texts, and which Jesus corrected when he said: "Search the Scriptures, for in them ye think ye have eternal life, and these are they which testify of me" (John v, 39), or, as the Revised Version puts it: "Ye search the Scriptures because ye think that in them ye have eternal life; and these are they which bear witness of me," which appears to be the better rendering. The words "ye think" is the key to the whole passage. He says in effect: "You fancy that eternal life is to be found in the book. It is not to be found in the book, but in what the book tells you about, and here I am as a living example of it." It is just the same with everything else. No book can do more than tell you about a thing; it cannot produce it. You may study the cookery book from morning till night, but that will not give you your dinner.

What Jesus meant was, that we should read the Scriptures in the same way we should read any other book of practical instruction. First think what it is all about; then look at the nature of the general principles

involved, and then see what instruction the book gives you for their practical application. _Then go and do it_. And remember also a further difference between reading about a thing and doing it. A book is for everybody, and can therefore, only give general instruction; but when you come to do the thing you will always find it works with some personal modifications,--not departures from the general principles you have read about, but specializations of them--and in this way you will learn much that is not to be got out of books, even the best.

I remember many years ago, when I was much younger, asking one of our leading water-colour artists,[3] how he would recommend me to study landscape painting, and he said: "Practise continually from Nature, and you will learn more than any one can teach you; that is how I have learnt, myself." On the subject, then in question, he said just what Jesus did: "Here I am as a practical example of what I tell you." And another thing is, that the more you think principles out for yourself and try to observe them in practice, the clearer the meaning of your book will become to you. I have a few excellent books on painting, but I had no idea how excellent they were when I first got them; practical experience has taught me to find much more in them than I did at first, for now I understand better what they are talking about. Well, that is the way to read the Bible, neither despising it as worthless tradition, nor treating the mere letter of it with superstitious veneration; both extremes are to be equally avoided. In fact the Bible tells us so itself: "The letter killeth, but the Spirit giveth life" (2 Cor. iii, 6); this, of course, does not mean that the letter can be tampered with, any more than a judge can alter the wording of a document put in evidence; it must be interpreted in the general sense of the document as a whole; and when the letter is thus vivified by the Spirit, it will be found fully to express it. But we require to enter into the Spirit of it first.

Now it appears to me, that taken in this way, the Bible is an exceedingly practical book, and that is why I want the reader to get at some general principles which he will find, _mutatis mutandis_, equally applicable all round, whether to electricity, or to life, and whatever may be the subject-matter, it will always be found to resolve itself into a question of the relation between Law and Personality. If now we read the Bible Promises in the light of the general principles we have considered in the earlier pages, we shall find that they are all Promises according to Law. They are statements of the results to be obtained by a truer realization of the principles of Law and Personality than we have hitherto apprehended.

We must always bear in mind that the Law is set in motion by the Word. The Word does not _make_ the Law, but gives it something to work upon, so that without the Word there could be no manifestation of the Law, a truth embodied in the maxim, that "Every Creation carries its own mathematics along with it." If the reader remembers what I have said in the chapter of "The Soul of the Subject," he will see that the

principle involved, is that of the susceptibility of the Impersonal to suggestions from the Personal. This follows of course from the very Conception of Impersonality; it is that which has no power of selection and volition, and which is therefore without any power of taking an initiative on its own account.

In a previous chapter I have pointed out that the only possible conception of the inauguration of a world-system, resolves itself into the recognition of one original and universal Substantive Life, out of which proceeds a corresponding Verb, or active energy, reproducing in action what the Substantive is in essence. On the other hand there must be something for this active principle to work in; and since there can be nothing anterior to the Universal Life or Energy, both these factors must be potentially contained in it. If, then, we represent this Eternal Substantive Life by a circle with a dot in the centre, we may represent these two principles as emerging from it by placing two circles at equal distance below it, one on either side, and placing the sign "+" (plus) in one, and the sign "-" (minus) in the other. This is how students of these subjects usually map out the relation of the _prima principia_, or first abstract principles. The sign "+" (plus) indicates the Active principle, and the sign "-" (minus) the Passive principle. If the reader will draw a little diagram as described, it will help to make what follows clearer.

Necessarily the initiative must be taken by the Active principle; and the taking of initiative implies selection and volition, that is to say, the essential qualities of personality; and Passivity implies the converse of all this, and therefore is Impersonality. The two principles in no way conflict with one another, but are polar opposites, like the positive and negative plates of a battery, or the two ends of a magnet. They are complementary to one another, and neither can work without the other. A little consideration will show that this is not a mere fancy, but a self-obvious generalization, the contrary to which it is impossible to conceive. It is simply the case of the box which cannot come into existence without the activity of the carpenter and the passivity of the wood.

From such considerations as this the deep thinkers of old times posited the generating of a world-system by the interaction of what they named Animus Dei, the Active principle, and Anima Mundi, or Soul of the Universe, the Passive principle--the one Personal, and the other Impersonal; and by the hypothesis of the case the only mode of activity possible to Anima Mundi is response to Animus Dei. But the same impersonal passivity must also make Anima Mundi receptive likewise to lesser and more individualized modes of Personality, and it becomes, so to say, fecundated by the ideas thus impressed upon it. In every case "the word is the seed." We may picture this planting of an idea or "word" in the Cosmic soul as acting very much like the initial impulse that starts a train of waves in ether, and these thought-waves are reproduced in corresponding forms; or, to recur to the simile of seed,

the cosmic soul acts like the soil and gives it nourishment. Looking at it in this way the old exponents of these things regarded the Active principle as Masculine, and the Passive as Feminine, the one generating and the other nutritive, corresponding to the words _rouah_ and _hoshech_, the expansion and compression principles in the Hebrew text of the opening verses of Genesis.

If then we posit this impersonal Soul of the Universe as the living principle dwelling in the substance of the etheric Universal Medium it will account for a good many things. If it be asked why we should assume the presence of a living principle in the Universal Substance the answer is in the maxim "Quod ex Vivo Vivum," what proceeds from Life is living. Then as we see by our diagram, Anima Mundi equally with Animus Dei proceeds from the original Substantive of Life, and therefore, on the principle of the above maxim, that like produces like, Anima Mundi must also be a living thing whose vehicle is the Universal Substance.

We may picture then, the response of the indwelling Soul of the Universal Medium to our Thought, as starting corresponding vibrations in the Substance of the Medium, just as our own thought, acting through the vibratory system of our nerves, causes our body to make the movement we intend. But perhaps you will say: How can this be, seeing that by the hypothesis the Soul of the Universe is Impersonal, and therefore unintelligent? Well, it is just this fact of having no thought of its own, that enables us to impress our thought upon it and cause it, so to say, to "take on" an intelligence relatively to the subject of our thought, much in the same way that the impersonal soul in the human subject "takes on" or reflects the thought of the hypnotist, and not infrequently develops it to a far greater extent than the original thought of the operator expressed. Such a hypothesis--and I think some such hypothesis is needed to account for any creation at all--throws light on the _modus operandi_ of the Bible Promises. We plant the Word of the Promise in the womb of Anima Mundi, and if we do not uproot it by using the same power adversely, it is bound to come to fruition in due course, by the same Law by which the world-systems are formed; and if we are to believe that the Word of the Promise is not our own word, but the Word of God, then our Thought of it is imbued with a corresponding power as we hand it over to Anima Mundi. Thus the Promises fulfil themselves automatically, in accordance with the principles of the relations between Law and Personality, and they do so, _not in our own power_, but by the Power of the Word of God.

This, then, gives us at least an intelligible working hypothesis of the rationale of the Bible Promises. The measurement of their fulfilment is exactly proportional to our belief in them, not from any unintelligible cause, and still less from any unreasoning feat of a capricious Deity, but by the working of an intelligible Law. If any of my readers happens to be an electrician, he will find an exact parallel in what is known as Ohm's Law. Such readers will be familiar with the formula C = E/R, but for the benefit of those to whom this formula may be unintelligible, I

will give a few words of explanation. C means the current of electricity which is to be delivered for any work that is to be done. E stands for the Electro-motive force which generates the current; and R is the Resistance offered to the current by the conductor, such as the wires through which it flows. If there be no resistance, the full amount of current generated would be delivered. But without any conductor no current could be delivered, and therefore there must be _some_ resistance, and so the full power of the Electro-motive force can never be delivered by the Current. The amount that will be delivered is the original power of the Electro-motive force divided by the Resistance. The Resistance therefore acts as a restricting force, limiting the extent to which the power of the original Electro-motive force shall be delivered at the point where the work is to be done, but at the same time no delivery at that point could be effected without it; so the Resistance also has a necessary part to play in the working of the circuit. Now if we want to translate the formula C = E/R into terms of spiritual force we may put it thus: E stands for the limitless Potential of the Eternal Spirit; C stands for the current flowing from it; and R stands for the localizing quality of our thought. We cannot entirely dispense with this localizing quality, for our whole purpose is to transmute the _unlimited_, undifferentiated power, which subsists in the Eternal Substantive of Spirit, into a particular differentiated mode of action, which therefore implies a corresponding centralization. This is the proper function of our thought. It is this compressing power which, as I said above, the Hebrew renders by the word "_hoshech_" in the opening verses of Genesis, and which is the necessary complementary to the converse expanding power or "_rouah_." It takes the co-operation of the two to produce any results.

Restricted, then, to its proper function our R or condensing quality is an essential factor in the work. But if it be allowed to take the form of doubt or unbelief, then it renders the flow of the current from the Spirit ineffective to the extent to which the doubt is entertained; and if doubt be allowed to degenerate into total unbelief and denial of the Power of the Spirit, we thereby cancel the originating force altogether. To put it in terms of the electrical formula, we make R greater than E, in which case no current can flow. We thus find that the words "According to your faith be it unto you" are actually the statement of a Mathematical Law, having nothing vague about them. This may be a somewhat original application of Ohm's Law, but the parallel is so exact, that I cannot help thinking it will appeal to some of my readers who may be conversant with Electrical Science. For those who are not, a simpler simile may be, that you cannot deliver a more powerful stream of water than the bore of the pipe through which it flows will admit of; or, to employ a legal truism, delivery on the part of the donor must be met by acceptance on the part of the donee before a deed of gift can become operative; or, in still simpler language, "you may take a horse to the water but you can't make him drink."

We see, then, that there is a Law of Faith, and that Faith is not a

denial of the universal reign of Law, but the perception of its widest generalization, and therefore giving scope to its highest specialization. The opposition between Faith and Law, of which St. Paul so often speaks, is the opposition between this broad view of the ultimate Principle of the Creative Law and that narrower view of restriction by particular laws, which prevents us from grasping the Law of Faith; but that he does not deny the _Principle_ of Law, that is the relation between C and E, is clear from his own statement in Rom. viii, where he says: "The Law of the Spirit of Life in Christ Jesus sets me free from the law of Sin and Death;" in other words: the Law of the Good sets us free from the Law of Evil; and for the same reason St. James says, that the perfect law is the law, of Liberty (Jas. i, 25).

Of course if we suppose that faith is something contrary to the law of the Universe we at once import into our thought the negative quality which entirely vitiates our action. We rightly perceive that the laws of the Universe can never be altered, and if our notion of Faith be, that it is an attempt to work in contradiction to these laws, the best definition we can give it is that given by the little girl in the Sunday school, who said that "Faith is trying to make yourself believe what you know is not true." The reason for such a misconception is, that it entirely omits one of the factors in the calculation. It considers, only the Law, and gives no place to the Word in the scheme of things. Yet we do not carry this misconception into the sciences of chemistry and electricity. We take the immutability of the Law as the basis of these sciences, but we do not expect the immutable Law to produce a photographic apparatus, or an electric train, without the intervention of a reasoning and selective power which specializes the fundamental general Law into particular uses. We do not look to the Law for those powers of reasoning and selection, through which we make it work in all the highly complex ways of our ordinary commercial applications of it--we know better than that. We look to Personality for this. In our every-day pursuits we always act on the maxim that "Nature unaided fails," and that the infinite possibilities stored up in the Law, can only be brought to light by a power of reasoning and selection working through the Law. This co-operation of the Personal with the Impersonal is the Law _of_ the Law; and since the Law is unchangeable, this Law _of_ the Law must also be unchangeable, and must therefore apply on all planes, and through all time--the Law, that without co-operation of the Law and the Word nothing can be brought into existence, from a solar system to a pin; while on the other hand there is no limit to what can be got out of the Law by the operation of the Word.

If the student will look at the Bible Promises in the light of the general principles, he will find that they are perfectly logical, whether from the metaphysical or from the scientific standpoint, and that their working is only from the same Law through which all scientific developments are made. If this be apprehended it will be clear that the Word of Faith is not "trying to make ourselves believe what we know is not true," but, as St. Paul puts it, it is "giving

substance to things not yet seen" (Heb. xi, 1, R.V.).