{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_36996/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_36996","id":"gutenberg_36996","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/36996","summary":null,"tags":["Category: Essays, Letters & Speeches","Category: Philosophy & Ethics","Category: Religion/Spirituality","Immanence of God","Mysticism"],"text":"THE INDWELLING SPIRIT\n\n\n                BY THE VENERABLE BASIL WILBERFORCE, D.D.\n\n\n\n                         LONDON : ELLIOT STOCK\n                        7, PATERNOSTER ROW, E.C.\n                                  1914\n\n\n\n\n                   *WORKS BY ARCHDEACON WILBERFORCE*\n\n\nSPIRITUAL CONSCIOUSNESS, 3s. net.\n\nSTEPS IN SPIRITUAL GROWTH. 3s. net.\n\nTHE SECRET OF THE QUIET MIND. 3s. net.\n\nTHE POWER THAT WORKETH IN US. With Portrait of the Author. 3s. net.\n\nPOWER WITH GOD. 3s. net.\n\nTHE HOPE THAT IS IN ME. 5s.\n\nSERMONS PREACHED IN WESTMINSTER ABBEY. First Series. 5s.\n\nSERMONS PREACHED IN WESTMINSTER ABBEY. Second Series. 5s.\n\nSANCTIFICATION BY THE TRUTH. 5s.\n\nNEW (?) THEOLOGY. THOUGHTS ON THE UNIVERSALITY AND CONTINUITY OF THE\nDOCTRINE OF THE IMMANENCE OF GOD. 5s.\n\nTHERE IS NO DEATH, 1s. 6d. net; bound in White Parchment, 2s. 6d. net.\n\nMYSTIC IMMANENCE. THE INDWELLING SPIRIT, 1s. 6d. net; bound in White\nParchment, 2s. 6d. net.\n\nTHE HOPE OF GLORY, 1s. net.\n\nLIGHT ON THE PROBLEMS OF LIFE. 2s. net.\n\nTHE AWAKENING, 1s. net.\n\n                 ELLIOT STOCK, 7, PATERNOSTER Row, E.C.\n\n\n\n                         _All rights reserved_\n\n\n\n\n                               *FOREWORD*\n\n\n\n        [Transcriber\u2019s Note: Foreword missing from source book]\n\n\n\n\n                               *CONTENTS*\n\nFOREWORD (missing from source book)\nINFINITE IMMANENT MIND\nSPIRIT, SOUL, BODY\n\"OUT OF THE EVERYWHERE INTO HERE\"\nLAST WORDS\n\n\n\n\n                           *MYSTIC IMMANENCE*\n\n\n\n                        *Infinite Immanent Mind*\n\n\n\"Whose is this image and superscription?\"\u2014ST. MATT. xxii. 20.\n\n\nThe question, \"Whose is this image and superscription?\" is suggestive,\nfirst, of the deeper meaning of a harvest festival, and that is the\nrecognition in public worship that the material universe is the visible\nthought of God. What is the principle by which everything came into\nbeing?  Physical science has now reduced all material things to a\nprimary ether, universally distributed, whose innumerable particles are\nin absolute equilibrium.[#]  The initial movement, then, which began to\nconcentrate material substances out of the ether could not have\noriginated with the particles themselves, and we are logically compelled\nto acknowledge the presence of a Creative Intelligence exercising\nvolition.  That Creative Intelligence exercising volition, that Parent\nMind, has impressed His image and superscription upon all that is\u2014upon\nthe life and beauty of the animal world, upon the marvels of the\nvegetable world, the prolific fruits of the earth, the gorgeous flowers\nwith which church and altar are decorated to-day.  Whose is their image\nand superscription?  Whom do they manifest?  Whence come their life and\ntheir beauty?  To understand the deeper meaning of a church decorated\nwith fruits and flowers we must have risen to some conception of the\nInvisible Intelligence that is realizing itself in concrete phenomena.\nEverything in the physical world is what it is by reason of a\nspirit-organism or mind-form which relates it to the Universal Mind, and\nthe Universal Mind is that Divine activity which St. John calls the\nWord, the Logos, the Originator in creative activity.  \"Through every\ngrass-blade,\" says Carlyle, \"the glory of the present God still beams.\"\nIt does, and therefore a harvest festival suggests, not only the obvious\nduty of profound thanksgiving to a bounteous Father\u2014that goes without\nsaying\u2014but also a reverent mental recognition of the intense nearness of\nGod, that \"Earth\u2019s crammed with Heaven and every common bush afire with\nGod.\"\n\n\n[#] _Cf._ Troward\u2019s Edinburgh Lectures.\n\n\nSo the first thought of to-day is that the world is ruled by Mind and\nnot by Matter, that \"there is a soul in all things, and that soul is\nGod,\" that in the true philosophy of Creation every atom, every germ,\nhas within it a principle, a life, a purpose, a degree of consciousness\nappropriate to its position in the scheme of things.  That\nconsciousness, that mind, differs in magnitude in its different\nmanifestations; higher in the insect than in the vegetable, higher in\nthe animal than in the insect, and occasionally there is evidenced in\nthe animal a shrewdness which implies observation and close reasoning.\nFor example, recently I was at Christchurch, in Hampshire, and was\nconducted by Mr. Hart over his unique museum of birds, representing the\nlife-work of an expert and enthusiast.  He told me many most interesting\nthings, and amongst them the following:\n\nIt is well known that the cuckoo makes no nest of its own, but places\nits eggs in the nest of one of the smaller birds.  Now, in order to\ndeceive the bird amongst whose eggs the cuckoo intends to place its own\negg, the cuckoo causes the egg it is about to lay to assume the colour\nand markings of the eggs of the small bird who is to be the\nfoster-mother.  Mr. Hart showed me over forty cuckoos\u2019 eggs, each one\ncoloured to imitate the natural egg of the bird whose nest the cuckoo\nhad commandeered.  This had been done with extraordinary accuracy, from\nthe bright blue of the hedge-sparrow\u2019s egg to the dull olive of the\nnightingale\u2019s egg, and even the peculiar markings, like notes of music,\nof the yellow-hammer\u2019s egg, had been imitated.\n\nConsider the extraordinary mental power implied.  The cuckoo has first\nto decide which nest she will lay under contribution.  She has then to\nstudy the colouring of the eggs in that nest; then, with some amazing\nexercise of the creative power of thought, she has to cause her unlaid\negg to assume that colour.  She then lays it on the ground, and,\ncarrying it in her beak, carefully places it amongst the eggs of the\nlittle foster-mother.  What an intense, ever-present reality is the\nInfinite Mind! What a glorious thought it is that the Eternal Purpose is\neverywhere!  When the heart grows faint and the hands weary, how\nsustaining it is to know that there is no chance, no mere\nmachinery\u2014everywhere purpose, intelligence, evolution, love!\n\nNow, obviously the operation of the Originating Mind in all that is\ndiffers in quality of self-realization in proportion to the receptive\ncapacity of the matter in which it is immanent. It is not sufficient for\nus intellectually to affirm the immanence of God in a blade of grass,\nbut it is for us to carry the thought higher, and not to rest until we\nhave realized that Divine immanence is in a far more intense degree in\nourselves.  Man is the crown of Creation, and when our Lord took that\ncoin in His hand and asked the question, \"Whose is this image and\nsuperscription?\"  He was stimulating thinkers to consider man\u2019s unique\nplace in the cosmic order, and man\u2019s true relation to the Universal\nOriginating Spirit; and when a man has really found that, he is well on\nhis way to the region of understanding and realization.\n\nThese Pharisees were no obscurantists.  Some of them were Essenes, some\nTherapeuts, some Mystics; and when the Lord asked \"Whose is this image?\"\ntheir minds would automatically have reverted to the profound\ndeclaration of human origins in the Book of Genesis: \"So God created man\nin His own image, in the image of God created He him.\"  They would have\nrealized that the question was a suggestion for a thought-excursion.  It\nwas. It was a hint at the transcendent truth of the elemental\ninseverability of God and man.  It was an appeal to a Divine fact in\nman; it was a reiteration of His dogma, \"The kingdom of Heaven is within\nyou\"; it was a reaffirmation of the truth that nothing can ever really\nchange the central current of man\u2019s purpose, and regenerate man\u2019s\nnature, but the clear recognition of his dignity, his responsibility,\nhis potentiality, as a vehicle for the manifestation of God.  If they\nhad brought to Jesus some utterly degraded specimen of the human race,\nas they brought Him that silver didrachma, and asked Him the question,\n\"\u2019Whose is the image and superscription\u2019 on this man?\" (and they\nvirtually did this when they brought Him the woman taken in adultery)\nthere could have been but one reply\u2014\"In the image of God created He\nhim\"; and that which God has once impressed with His image, though that\nimage may be defaced and overlaid, is His for ever, and the impress can\nnever be obliterated.\n\nYou remember Tennyson\u2019s words:\n\n    \"For good ye are and bad, and like to coins,\n    Some true, some light, but every one of you\n    Stamped with the image of the King.\"\n\n\"Stamped with the image of the King.\"  The thought touches human life at\nmany points, theological, personal, practical.  The theological lesson\nfrom the human coin stamped with the Divine image is one of the utmost\nimportance as a stimulus to spiritual growth. It is the transcendent\ntwin-truth of the Eternal humanity in God, and the Eternal Divinity in\nman; that inasmuch as all that is must have pre-existed, as a first\nprinciple, in the mind of the Infinite Originator, and as the highest of\nall that is, so far as we at present know, is man, the archetypal\noriginal of man must be in the hidden nature of the Infinite Mind; and\ntherefore man, however buried and stifled for educative purposes in the\ncorruptible body, is in his inmost ego indestructible, and inseverably\nlinked to the Father of Spirits.  God needs man as a vehicle for\nSelf-Manifestation. \"The heavens declare the glory of God, and the\nfirmament sheweth His handiwork\"; but only man\u2014mental, moral, volitional\nman\u2014can declare the nature of God and manifest the qualities of God.  As\nGod\u2019s power is revealed in the wheeling planet, God\u2019s nature is revealed\nin the thinking man.  Man is therefore the special sphere of the\nself-manifestation of the Originating Mind.  We humans are personal\nspirits who have proceeded from God into matter, and \"the image and\nsuperscription\" of the Creative Sovereign Power, whence we came, remains\nfor ever indelibly impressed upon our inmost _ego_, and must work in us,\nand will work in us, until at last it unites our conscious mind fully\nwith God. Inasmuch as humanity is the chosen vehicle of the\nself-expression of the moral qualities of the Originating Spirit,\nhumanity will, through much initial imperfection and through many\nchanges, evolve upwards and onwards, until at last it shall be complete\nin Him, and the preordained purpose of the Originating Spirit be\ncompletely fulfilled.  He who believes this must be, theologically, a\nuniversalist.\n\nThere follows the personal lesson.  The moral evolution of humanity is\nnot automatic, it is not generic, it is not impersonal.  It is\nindividual, in accord with the personal equation of each one.  Though it\nis a necessary philosophic truth that our true _ego_, our imperishable\ncentre, is in the universal, and not in the imprisonment of what we now\ncall personality, still we shall never lose our individuality, we shall\nalways know that \"I am I and no one else.\"  \"With God,\" said De\nTocqueville, \"each one counts for one,\" and each one must work out his\nown salvation.  You and I will not drift onwards in a vague, impersonal\nstream called \"the race.\"  Each one of us is a responsible life-centre\nin which God has expressed Himself, and we have to become moral beings,\nand a moral being is not machine-made\u2014he must be grown; he is the\nproduct of evolution, and for the purpose of evolution he must emerge\ntriumphant from resistance, as every flower, every grape, every grain of\ncorn in this church has emerged triumphant.  In other words, he must be\nexposed to what, with our present imperfect knowledge, we call evil.  It\nis just here that the analogy of the coin comes in.  Man is a composite\nbeing\u2014he possesses an inferior animal nature, a lower region of\nappetite, perception, imagination, and tendency; in other words, to\ncarry on the analogy used by our Lord, there is a reverse side to every\nhuman coin.  Don\u2019t overpress the analogy, but note that to every current\ncoin there is a reverse side, and when you are looking at that side you\ncannot see the King\u2019s image.  Generally on the reverse side there is\nsome device representing a myth, or tradition, or national\ncharacteristic.  For example, on the reverse side of this denarius, or\nsilver didrachma, that they brought to our Lord, was a representation of\nMercury with the Caduceus.  Hold in your hand an English sovereign.\nThink of our Lord\u2019s analogy.  Let the mind wander back into the distant\npast, and consider the ages during which that sovereign has been in the\nmaking: the precipitation of the chemical constituents of gold in\nprehistoric times, when the planet was emerging from the fiery womb that\nbore it; the forcing of the metal into the cells of the quartz under the\nincalculable pressure of the contracting, cooling world; the ages upon\nages of concealment in the depths of the earth; the discovery of the\nmetal, and all that was implied; the toil of the miners, the smelting,\nthe refining, the alloying; and, at last, the stamping with the image\nand superscription of the reigning sovereign.  And once stamped in the\nMint it is an essential item in the economy of a great empire.  It is\nlegal tender\u2014no man may refuse it in payment; at his peril does any man\nclip it or take from its weight.  The image and superscription of the\nreigning sovereign gives it its dignity, its sphere of usefulness, even\nits name.  Now turn it over; you can no longer see the image of the\nKing.  What is this on the reverse side?  Another device, an heraldic\ndesign, symbolical of the traditions and myths of the nation; a\ntransition from the real to the illusory, a representation of St. George\nfighting the dragon.  \"Whose is this image and superscription?\"  Whose\nhandiwork is this? Examine closely the reverse side of a sovereign.\nClose to the date you will see some minute capital letters.  They are\nthe initials of the talented chief engraver to the Mint in the reign of\nGeorge III., the designer of both sides of the coin which Ruskin said\nwas the most beautiful coin in Europe, the English sovereign.  Who is\nthe engraver who has stamped the reverse of every human coin with the\nmythical designs of our human imagination, the pleasing illusions of our\nnatural self-life, the device of our outer and common humanity, the\nconditions of our flesh-and-blood existence?  Do you really believe that\nthis was done by some powerful enemy of the Most High?  The mythical,\ndemonized objectification of what we call evil is greatly in the way of\nclear thought.  St. Paul is careful to point out, in Romans viii., that\nthere is only one Originator, and He can never be taken by surprise.\nPaul says man was \"made subject to vanity, not willingly, but by God.\"\nThe same omnipotent hand that stamped the King\u2019s image stamped also the\nreverse of the coin.  The device on the reverse side of the human coin\nis the device of human heredity, the qualities of temperament, the\nrace-memories which belong to the region of animal life-power.  We have\nhad \"fathers of our flesh,\" the Apostle reminds us.  They have\ntransmitted to us, by human generations, tendencies appertaining to\ncorporeal life.  There is nothing to deprecate in these tendencies in\nthemselves; they are all within the majestic lines of nature.\nObviously, if we concentrate all our attention on the reverse side of\nthe coin, if we persist in imagining that our animal nature is our real\nself, we forget that the King\u2019s image is on the other side.  We can only\nsee one side at a time, and while we gaze at the reverse side, and the\nother side is hidden, doubt, depression, pessimism, sense of\nseparateness from God, are the inevitable result.\n\nWhat is the moral of the analogy?  It is this: Do not always harp upon\nthe worst side of yourself.  We are bound to become what we see\nourselves ideally to be.  The higher your ideal of yourself, the more\nrapid your spiritual growth; see yourself ideally as Divine, and you\nwill become it.  Remember, you cannot see both sides of the coin of\nyourself at once.  When you are discouraged by the prominence of the\nanimal nature; when you are prone to give way to appetite or temper, or\ndespondency, or self-detestation, instantly force yourself to turn over,\nas it were, the coin of yourself; \"reckon yourself,\" as Paul says,\n\"alive to God\"; forcibly detach your attention from the reverse side;\nthink intensely into the other side.  Say, \"I am spirit, I am the\nLord\u2019s; His image is stamped on me, His life is in me.  His eternal\npurpose is my perfection, my true ego is His Divine Life; I am a\npersonal spirit, thought-begotten by the Father-Spirit in His own image\nand likeness, made subject to the vanity of human birth, that through\nthe bondage of corruption I may attain to the conscious liberty of the\nglory of Sonship.  This body is not I, not the real I.\"  The thought,\nwhen persisted in, becomes creative; it restores the equilibrium; it\nhelps the at-one-ment of the two sides of the coin, the human and the\nDivine, making, as the Apostle says, \"of the twain one new man.\"\n\nThe same rule applies as to our judgments of others.  Remember, we\ncannot see both sides of the human coin at once, and therefore our\njudgments are literally one-sided.  This they are in both directions.\nThe people we admire are not deserving of all the worship we give them;\nthe people we dislike are not as black as we paint them.  Some people\nlive with only the reverse side visible, but always there is the other\nside of the coin.  I have never honestly tried mentally to turn over a\nhuman coin of this description without finding the King\u2019s image often\ndefaced and covered with accretions, but always there.  If asked of the\nmost degraded, \"Whose is this image?\" I should not hesitate in my reply:\n\"The qualities, potentialities, of Spirit are here though hidden.\"  The\nconclusion is, Never despair of anyone, and never despise thy brother\nman; always believe the best of other people; be sure that the name of\nthe Eternal Father is impressed on their true _ego_.  That Divine name\nis ineradicable.  In the end it will save the worst, though, it may be,\n\"yet so as by fire.\"\n\nThe practical lesson scarcely needs enforcement.  \"Whose is this image\nand superscription?\" asks the Head of humanity of the human items that\nmake up the race.  A recognition of the fact that the real _ego_ in\nevery man is Divine would be the golden key which would unlock the most\npuzzling of the social problems of the age.  The prominent evils which\ndegrade humanity would pass away before it, and in private life love\nwould reign instead of harsh criticism.  If the answer were clearly and\nintelligently given to the question, \"Whose is this image and\nsuperscription?\" and it were recognized that humanity is God-souled, and\nthat the Originating Spirit is the self-evolving image in all, it would\nnot only mitigate our personal judgments of others, but it would break\ndown the prejudices which now divide us.  The regenerating transforming\nmission of love would knit souls together, there would be no \"Eastern\nquestion,\" for, in God, there are no Greeks, Turks, Bulgarians,\nRussians, Austrians, there are only men.\n\nThe universality of the Divine impress, the certainty that every\nindividual life-centre is a manifestation of God, should convince us\nthat \"one is our Father and all we are brethren.\"  To know that humanity\nis God\u2019s child, though it has a side weighted with crime, brutality, and\ndegradation, should stimulate us, first, always to see the best side in\npeople we dislike, and, secondly, to associate ourselves with all\nameliorating work for humanity in a vast Empire city like London. The\nhuman coins are sometimes for a while lost, and it is our duty to find\nthem.  Our Lord once drew a vivid picture of a search for a lost coin.\nHe implied that it was the Church\u2019s fault (for the woman in that parable\nis the Church) that the coin was lost.  He suggested that we should\nlight a candle and stir up the dust from the unswept floor of our\ndistorted social conditions, and actively, eagerly search for His\nGod-stamped human coins till we found them.  To keep others and to make\nothers happy is the road to personal happiness, that is implied in the\nconclusion of that allegory of the lost coin.  The successful searcher\nis represented as calling upon friends and neighbours to rejoice with\nher, for she has found the coin which was lost.  To manifest love and\nhelp to make others happy is the highest credential for the future life\nbeyond, for \"Heaven is not Heaven to one alone.  Save thou one soul, and\nthou mayest save thine own.\"\n\n\n\n\n                         *Spirit, Soul, Body.*\n\n\n\"A man\u2019s heart deviseth his way, but the Lord directeth his\nsteps.\"\u2014PROV. xvi. 9.\n\n\nA profound philosophy underlies that inspired maxim.  Man is a threefold\nbeing, composed of spirit, soul, and body, and this proverb indicates\nthe true relation which should exist between these three functioning\ncentres in each individual man.  Soul is the region of the intellect,\nwhere a man does his conscious thinking.  Soul \"deviseth man\u2019s way\" and\nplans details.  Spirit, the innermost being, the immortal _ego_,\nInfinite Mind differentiated into an individual life-centre, when not\ngrieved, controls soul, and of this control soul is sometimes conscious,\nbut more often not conscious.  Body, the external part of man\u2019s being,\nthe association of organs whereby the spirit comes into contact with the\nphysical universe, ought to obey soul, controlled by spirit, and then\nall is well.  That is the ideal relation between the three functioning\ncentres in individual man.  Spirit is the seat of our God-consciousness.\nSoul is the seat of our self-consciousness.  Body is the seat of our\nsense-consciousness.  In the spirit God dwells; in the soul self dwells;\nin the body sense dwells.  The at-one-ment is the realized equipoise of\nthese functioning factors in the complex mechanism of the individual\nman.  The body, with its senses, subject to the soul with its conscious\nmind.  The soul, with its conscious mind, subject to the spirit which is\nDivine.  And when a man knows this inter-relation, and gives spirit the\npre-eminence, he does not sin.  Disharmony, or, as we call it, sin, when\nit is mental, is the assertion of self, seeking its life and its\nhappiness through human intelligence only.  Sin, when it is bodily, is\nthe assertion of animal appetite, seeking its life and its happiness\nthrough the senses only.  Harmony lies in the soul-self, of which the\nconscious mind is the functioning power, seeking its life and its\nhappiness in obedience to spirit, thinking itself into conscious oneness\nwith spirit, the inmost shrine of our complex nature.  Then, as Soul\nwill be no longer functioning from the plane of material conditions,\nBody obeys Soul, and thus, though a man\u2019s conscious mind \"deviseth his\nway,\" Spirit \"directeth his steps.\"\n\nThere is a restful universalism in this analysis, because spirit is the\ntrue man.  Spirit is \"the kingdom of heaven within.\"  Spirit is \"the\nFather within you.\"  The one ever-lasting impossibility to man is to\nsever himself from immanent spirit.  A man\u2019s soul may have so wrongly\n\"devised his way\" as to be derelict; the nightmare of life may have been\nso heavy that a man has not recognized that the keys of the Kingdom of\nHeaven within him are committed to him.  He may not yet have awakened to\nthe truth that God\u2019s intensity dwells within him; he may even plunge\ninto animalism; he may pass out of this life still in his dream, but,\nthough he knows it not, whatever his mind may devise, the Lord, Immanent\nSpirit, will still \"direct his steps\" to the ultimate issue.  Into\nwhatever educative school a human being may pass.  Spirit goes with him.\n\"If I go down into Hades, Thou art there; if I take the wings of the\nmorning and fly to the uttermost parts of the sea, even there shall Thy\nright hand lead me.\"  And where Spirit is, there is Love\u2014tireless,\npatient, remedial, effective, and \"at last, far off, at last,\" every\nwandering derelict human being will \"arise and go to its Father.\"  I\nknow that you cannot make another person see what you see yourself, but\nI long to encourage all to believe it, to test it, to live it, to\nproclaim it.  Some think I err by ceaselessly reiterating the same\ntruth.  I cannot help it; it is the ideal I am striving to attain\nmyself.  I must give it to others.  As Whittier said:\n\n    \"If there be some weaker one,\n    Give me strength to help him on.\n    If a blinder soul there be,\n    Let me guide him nearer Thee.\"\n\n\nI desire to encourage all to aim at conscious identification with\nSpirit, and to bear witness by the peace it brings into their lives.\n\n    \"That to believe these things are so,\n    This firm faith never to forego,\n    Despite of all which seems at strife\n    With blessing, all with curses rife,\n    That this is blessing, this is life.\"\n\n\nThe Collect, Epistle, and Gospel for the eighth Sunday after Trinity\nhelp the attainment of this mental attitude.  The Epistle touches upon a\nquestion of importance to those who are learning the glorious truth of\nthe Immanence of God.  Do not let concentration upon your oneness with\nInfinite Spirit Immanent hinder your consciousness of Infinite Spirit\nTranscendent\u2014that is, external to you.  The Lord Jesus, knowing that the\nhuman mind can only cognize in terms of human experience, gave us the\nname \"Father\" to help us mentally to personify Infinite Spirit\nTranscendent\u2014that is, external to us.  The Lord Jesus was intensely\nconscious of the Immanence of God, He called it \"the Father in Him,\" but\nHe also prayed definitely to the Father outside Him. St. Paul suggests\nthat when we pray to undifferentiated Spirit, who is God outside us, we\nshould use the familar [Transcriber\u2019s note: familiar?] affectionate\ntitle \"Abba.\"  The Lord Jesus is only recorded to have used this title\nonce, at the moment of His deepest agony, and it is in suffering,\nphysical or mental, that you most want it. It is a declaration of your\nestimate of God, and therefore important, because the ability of Divine\nLove to help and soothe you is conditioned by your appreciation of Him\nand your mental attitude of receptivity towards Himself.  So in those\ntimes of deepest darkness, when He seems most absent, it is well to\naddress Him by the tenderest name, and say, Abba, Father.  \"Abba,\nFather, if it be possible, let this cup pass from Me.\"\n\nLet us consider the Collect.  How it redeems our Liturgy from its leaven\nof Augustinianism! How it silences the obscurantists who accuse\nbelievers in universal restitution of going beyond the Church\u2019s\nteaching!  Is this collect an authoritative formula of the Church, or is\nit not?  \"O God, whose never-failing Providence ordereth all things both\nin Heaven and on earth.\"  In other words, a man\u2019s conscious mind may\nwrongly \"devise his way,\" but \"the Lord will direct his steps.\"\nSaturate your mind with that thought.  Speak to the universal Spirit\noutside you and individualize Him.  Say, \"Abba, Father, whose\nnever-failing providence ordereth all things both in Heaven and on\nearth, though my heart may be \u2019devising my way\u2019 wrongly and tortuously,\nI know Thou wilt \u2019direct my steps\u2019 into Thy purpose.\"  In that attitude\nof mind you know that God will be in whatever happens to you. This gives\nyou a great freedom in worshipping Infinite Spirit.  You feel yourself\nemancipated from all traditional conceptions, and you feel in yourself\nthe aspiration of Faber when he wrote:\n\n    \"Oh, for freedom, for freedom in worshipping God,\n    For the mountain-top feeling of generous souls,\n    For the health, for the air, of the hearts deep and broad,\n    Where grace, not in rills, but in cataracts rolls!\"\n\n\nIt is well to face the principle underlying these words of the collect:\nAbba, Father, \"ordereth all things both in Heaven and on earth.\"  Then,\nas His will is man\u2019s sanctification, the logical conclusion is an\nabsolute ultimate universalism.\n\nThe absurdity of the paradox that man by wrongly \"devising his way\" can\nultimately defeat the predestined purpose of Infinite Originating Mind\nis self-evident.  Sophocles and Plato taught that omnipotent purpose\ngoverned the apparently accidental phenomena of life, and the writer of\nthe book of Proverbs says plainly: \"A man\u2019s heart may devise his way,\"\nbut \"the Lord will direct his steps.\"  That is the inspired statement of\nthe problem. Milton thought the problem insoluble, and describes the\nfallen angels exercising their minds on \"fixed fate, free will,\nfore-knowledge absolute,\" and being \"in wandering mazes lost,\" I really\nthink it only needs common sense.  Infinite Mind expresses Himself in\nindividual human life-centres that He may realize His own qualities and\nhave millions of separate entities to love and, after education, to love\nHim.  Is it conceivable that He would so overdo His creative work as to\nproduce beings with a superior will to Himself capable of resisting Him\nthrough the endless ages, and putting His purpose to complete confusion?\nIs it not obvious that He would only give them enough will to train\nthem? The will of man, such as it is, has its clearly-defined sphere.\nIt is with his will he \"deviseth his way,\" and that \"devising his way\"\nis the test of his life; but he can no more escape the ultimate purpose\nof Abba, Father, than a material substance on this planet can escape the\nlaw of gravitation.  Obviously we have volition, we have the power to\n\"devise our way.\"  This must be so for two reasons. First, Originating\nSpirit desires to realize His highest qualities in man.  Therefore, man\nmust have liberty to withhold his co-operation or he would be only an\nautomaton.  Mechanical moral qualities would not be moral any more than\nyour watch is moral.  To receive and to distribute the nature of the\nDivine mind, not mechanism, but mental acquiescence is necessary.  \"The\nheavens declare the glory of God,\" but they do it mechanically, not\nmorally.  The solar system is a perfect work of mechanical creation, but\nthe planet cannot leave its appointed orbit.  Man can.  If man obeyed\nGod, only as a planet revolves in its orbit, he would \"declare the glory\nof God,\" but he would not be a man; that is, he would not be a mental\ncentre in which the Originating Mind could realize Itself.  Then, again,\nwithout being free to disobey, we could never become moral beings.  The\nantagonistic pressure of non-moral inclinations challenges our highest\nself, and as we make, within our limited sphere, correct choice between\nalternatives presented, we are built up Godward or the reverse.  But\ninasmuch as Infinite Spirit and His vehicles are elementally\ninseverable, and \"Abba, Father, ordereth all things,\" though wrong\nchoice, and the selection of lower standards, will occasion pain and\nunrest, and delay the evolution of the Eternal purpose, and grieve the\nSpirit within us.  Creative Spirit is Omnipotent, to defeat Him is\nimpossible.  He will ultimately, in ways of His own, \"direct man\u2019s\nsteps\" without turning him into an automaton.  When once you perceive\nthat man in his inmost nature is the product of the Divine Mind, imaging\nforth an image of Itself, you are certain that no negation can finally\nfrustrate the evolution of the Divine principle which is the inmost\ncentre in us all. It must ultimately blend with the ocean of uncreated\nlife whence it came, and whither from all Eternity it is predestined to\nreturn, for Infinite Mind has declared of His human children, \"Ye shall\nbe perfect.\"  Of course, we must ourselves \"open out the way.\"  In that\nobligation lies the function of our Will and our responsibility for\nusing the Keys of our own Kingdom of Heaven within.\n\nAs Browning expresses it so grandly in \"Paracelsus\":\n\n    \"There is an inmost centre in us all,\n    Where truth abides in fulness; and around,\n    Wall upon wall, the gross flesh hems it in.\n      ... TO KNOW\n    Rather consists in opening out a way\n    Whence the imprisoned splendour may escape,\n    Than in effecting entry for a light\n    Supposed to be without.\"\n\n\nThose who use the Keys of their Kingdom of Heaven know, and \"open out\nthe way.\"  And for those who don\u2019t know, though they blunder terribly\nand suffer in the blundering, the Immanent Spirit \"directs their steps.\"\nDo you say this implies fatalism, submission to impersonal destiny\ndestructive of independence and self-reliance?  The Gospel negatives the\nsuggestion, and demonstrates that this \"ordering all things\" is not the\ndespotic overrule of an irresistible law, but the immanent influence of\nan omnipotent Providence ceaselessly suggesting to the Soul of man.  The\nLord Jesus said: \"I can do nothing of Myself, the Father in Me doeth the\nworks.\"  Was that fatalism?  No, the Lord Jesus was consciously working\nout the thoughts, the ideas of the Immanent Spirit, and the Epistle\nsays; \"The Spirit itself beareth witness with our spirit that we are the\nchildren of God; and if children, then heirs, heirs of God, and\njoint-heirs with Christ.\"  \"Joint-heirs with Christ,\" that is, that the\nsame spirit that was in perfection in the Christ is germinally in us,\nand though we may not yet be conscious of it, we are co-partners in the\nsame splendid inheritance. Again, the prevalence of evil is to some a\nstumbling-block.  They say God is all, and all is God, and God is Love,\nresistless, resourceful, perfect.  He \"ordereth all things both in\nHeaven and on earth,\" why, then, this discord between the heart that\n\"deviseth the way\" and the Lord who \"directeth the steps\"? why all this\nmisunderstanding?  Have we not learnt the answer?  It is an interesting\nstudy in human psychology to note how thoughtful men will stumble over\nthe answer.  I am always repeating the axiom: Even God cannot make\nanything except by means of the process through which it becomes what it\nis.  He is making moral beings.  He can only make moral beings by means\nof the process through which a moral being becomes what he is, and that\nis, by having the opportunity of being non-moral.  Therefore Infinite\nSpirit, who can never make a mistake, is responsible for the conditions\nunder which what we call evil becomes possible, because by those\nconditions alone can men become moral beings, and these conditions\nunderlie the three functioning centres in the complex mechanism of human\nbeings.\n\nThat is the inner meaning of that metaphor about gathering grapes from\nthorns and figs from thistles in the Gospel.  The thorn and the thistle,\nthe grape and the fig, do not signify separate types of men.  If so, the\nforce of the metaphor would fail, and Necessitarian Calvinism would be\nestablished.\n\nThe thorn and the thistle are obeying God\u2019s own law of heredity and\naffinity by producing only thorns and thistles; they would violate the\nlaw of their being if they produced grapes and figs.  It is an allegory\nof our separate selves, of that complex nature which differentiates us\nfrom the immanence of God as subconscious mind in the vegetable and the\nanimal. Each man is the soil in which the \"soul-man\" and the \"body-man\"\nproduce thorn and thistle, and the \"spirit-man\" produces grape and fig.\nThe opposing functioning centres in the same individual strive for the\nmastery, and from this very striving emerges the perfected life of the\nChild of God, and that is where the possibility of what we call evil\ncomes in.  Our own limited minds teach us that God\u2019s thought-forms,\nimaged forth from the womb of Infinite Mind, could never attain\nSelf-consciousness unless associated with matter in some definite form.\nThat association with matter involved body with its \"thorn and thistle\"\ntendencies, which tendencies are the training-ground of the individual,\nand this training will be complete when the \"spirit-man,\" through the\n\"soul-man,\" controls the \"body-man,\" and he can say with Paul: \"I keep\nunder my body and bring it into subjection.\"\n\nAs vehicles of spirit we have the capacity of living by a definite\neffort and purpose the higher life, the fruit-bearing life, and, as we\nlive it, we weaken and starve the thorn-bearing life.  \"We are debtors,\"\nsays the Apostle, we, who have received the Keys of our own Kingdom of\nHeaven within\u2014\"we are debtors not to live after the flesh.\"\n\nNo one needs the pulpit to tell them what is the life \"not after the\nflesh.\"  Every purposeful encouragement of the Divine nature within,\nevery clinging to principle in time of temptation, every masterful\nconquest over bodily desires by forcing the mind away from sense\nimpressions into recollection of the Divinity within, every quenching of\nanger by a kind and gentle word, ministers to the fruit-bearing life and\nwithers the thorn.\n\nIn one word, the higher life is the continuous conscious blending of the\nhuman mind with the Infinite Mind.  Remember conscious mind is part of\nthe \"soul-man,\" and our ability to gain dominion over the physical body\ndevelops as we use our will to blend our thought-power with the Infinite\nMind, for the \"spirit-man\" influences the \"body-man,\" through the\nchannel of the \"soul-man,\" which is the seat of mind.\n\nBegin it by suffering the indwelling Spirit to realize itself as love.\n\nThe Master taught us that to manifest love is to live not as an isolated\nunit but in terms of the larger life of humanity.  When He was asked,\n\"What shall I do to inherit eternal life?\" He replied with the parable\nof the Good Samaritan.  Manifest love to theological and political\nopponents, and unlovable people generally, and the thorn and thistle\nwithin you will have a poor chance of life.\n\nWhen you express love you are functioning from Spirit.  Then \"soul-man\"\nand \"body-man\" must obey.  \"Soul-man\" must help for will is part of\n\"soul-man.\"  Watch yourself.  Keep the tongue from evil and the lips\nthat they speak no guile.  Never allow yourself to repeat that which\nwill prejudice your hearer against another.  Don\u2019t repeat a scandal. It\ncauses an evil thought-atmosphere to prevail; it thwarts the God within;\nit grieves the Spirit more fatally than breaches of the moral law.\n\nThis, then, is the message of to-day.  Use your will to keep your mental\nfaculties in conscious realization of your true relation to Infinite\nMind, as one of His vehicles, and you will not grieve the Spirit.  Know\nthat God is the Spirit within you, and never forget that He is also\nAbba, Father, outside you.  Abba, Father, longs for us far more than we\nlong for Him.  Around us always are the everlasting arms.  He knows our\nimperfections and weaknesses of character far better than we know those\nof our own children, and our Lord said: \"If ye then, being evil, know\nhow to give good gifts to your children, how much more shall your\nHeavenly Father give good gifts to them that ask Him?\"\n\n\n\n\n                  *\"Out of the Everywhere into Here.\"*\n\n\n\"Of His own will He brought us forth by the Word, wherefore receive with\nmeekness the inborn Word.\"\u2014ST. JAMES i. 18, 21 (R.V.).\n\n\nThough I have repeatedly spoken on the words of the Epistle for the\nfourth Sunday after Easter, I simply cannot pass them by now.  They\nilluminate conspicuously the thesis that we were \"thought-forms\" in the\nwomb of Infinite Mind before we were \"body-forms\" in this terrestrial\nschool, and they affirm the closeness of our intimacy with Infinite Mind\nand the obviousness of our life\u2019s duty.  Grant the axiom that the power\nof Infinite Mind to realize in us, and express through us, and\nexternalize love in the circumstances of our life, is strictly\nconditioned by our appreciation of what Infinite Mind is in Itself, then\nthe more familiar, the more reverently tender, our estimate of\nOriginating Spirit, the more will It be able to manifest in our lives.\n\nSt. James in the words I have quoted has suggested to us a conception of\nInfinite Creative Mind so exalted, so metaphysical, and yet so personal,\nthat, if by spiritual consciousness we can grasp it, we possess the\nhighest possible estimate of the All-Conscious Life-Principle whence we\ncame.  St. James says: \"He brought us forth with the Word,\" \"He willed\nus forth from Himself by the Logos.\"  In the Greek there is, of course,\nno personal pronoun, and, indeed, it is a paradox to put the masculine\npersonal pronoun before this Greek word, _apek\u00fa\u00easen_, a word used, and\nonly used, for the birth of a child from its mother; it has no other\nmeaning.  Imagine the motherly tenderness of this metaphor. Can it be\nused by accident?  Does it not suggest the words: \"Can a woman forget\nher sucking child that she should not have compassion upon the son of\nher womb?\"  Can Infinite Mind forget the individual life-centre which\nhas come forth from its creative thought-womb?  You say this is emotion,\nthis is sentiment.  Quite so; that is exactly what is needed; our\nrelations to Originating Mind are too formal, too cold, too perfunctory,\ntoo theological.\n\nThe Mother-Soul, _apek\u00fa\u00easen_, \"brought us forth,\" \"bore us,\" body-formed\nus, that by separation we might come to know our Parentage as we could\nnever have known it if we had remained in the womb of Creative Mind,\njust as between human child and mother there can be no conscious\ncognizing intercourse till they are separated.\n\nI pray that I may realize how profoundly this inspired metaphor of St.\nJames reaches into the deep things of God.  It proves that the\nirrevocability of Divine Immanence in man is not the product of human\nspeculation, but an authoritative revelation.  As the child in the womb\nreceives the nature of the mother, and is born into the world bearing\nthat nature, part of the mother, a repetition of the mother, so have we\ncome into this world with a Divine nature within us, which is our real\nself, our eternal humanity.  It is true for us, when it is not yet true\nto us, that we are the offspring of the Infinite Parent-Spirit by a\nprocess more intimate than anything implied by the word \"creation.\"\n\nWhat a glorious confidence ought to be inspired by this assurance!  How\nit ought to alter our outlook upon life!  The nature and perfections of\nGod, as Omnipotent Love and Wisdom, are germinally within us, and are\ngradually advancing mankind, by an agency ultimately irresistible, to a\nmore and ever more perfect condition.  Based on this proposition of St.\nJames, final restitution stands upon an impregnable foundation; the\nterrifying problem of evil, while it remains as an urgent motive for\naction, loses its power to perplex.  As an Infinite Motherliness is the\nsole producing agent of all that is, and as all that is must have been\nin the thought-womb of Infinite Motherliness before coming into\nexistence, the whole mystery of the dark side of life must be within the\npurpose of the eternal order, and there can be no independent rival to\nthe Author of the Universe.  Again, this amazing revelation of the\nCreative Motherliness should help us in realizing the oneness of\nhumanity.  It should stimulate us to generous strivings for better\nsocial conditions and more brotherly relations between man and man.  It\nought to make impossible the international jealousies which provoke\ntaunts and defiances between European nations which ultimately issue in\nthe misery and wickedness of war.  Above all, it should impress upon us\nthe dignity, the priceless dignity, of every individual human life, as\ndrawn directly from the Originating Spirit.\n\nI desire to apply this thought.  I will take myself.  I ask, \"What am\nI?\"  Now, don\u2019t imagine that you honour God by calling yourself a poor\nworm and a miserable sinner, whatever you may justly feel; it is gravely\ndiscourteous to the Supreme Source of your being.  Say: \"I am a human\nlife, a personal spirit, body-formed into terrestrial birth.  I\nrecognize that I have a double consciousness, that two distinct planes\nof thought and initiative compose my life: the one is the natural or the\nanimal man, the product of evolution through the operation of the Cosmic\nMind; the other is the spiritual man, the essential inner nature,\nequipped with all the potentialities and the qualities of the Infinite\nCreative Mother-Soul.  In the recognition of this duality lies the\nwisdom of life; in the reconciliation of these two planes of\nconsciousness lies the battle of life; and in the supremacy of the\nhigher plane of consciousness lies the victory of life.  I recognize my\nlimitations, and I regretfully acknowledge my many defeats.\"\n\nUpon what does victory depend?  It depends upon our use of our\nwill-power in constraining our mental faculty to rise above the mere\nsense-impressions of our lower consciousness, and intensify upon the\neternal fact of our oneness with the Infinite Life from which we have\ncome forth as a child comes from its mother\u2019s womb.  St. James puts it\nperfectly clearly.  He does not perplex us with theological casuistry or\nschemes of salvation; he just bids us use our Divine heredity. He says\nInfinite Mind has given birth to you by the Logos, the Word.  Creative\nMotherliness has \"brought you forth (_apek\u00fa\u00easen_) by the Logos,\"\nwherefore \"receive with meekness the \u2019Logos Emphutos,\u2019 the \u2019inborn\nWord,\u2019 \u2019the hereditary Divine nature,\u2019 which is able to save your\nsouls.\"  \"With meekness\"\u2014that is, with receptivity.  Mentally practise\nDivine self-realization, become conscious that the Logos, which is the\nmystic Christ, the image and nature of the Mother-God, is within you,\n\"inborn.\"  Be receptive to its promptings, acknowledge it, recognize it,\nrealize it, appeal to it; put away purposely what St. James calls \"all\nsuperfluity of naughtiness\"\u2014an expression which each must interpret for\nhimself. Strengthen it by inhibiting wrong thoughts, by secret communion\nwith it, and it will rapidly evolve, and as it grows it will externalize\nin the conditions of your life, it will become more and more a power in\nthe affairs of your daily duty, it will build up your character, it will\nbring you into right relations with your fellow-men, and make you kind\nto others.  As it awakens the nature of the Infinite Mother-Soul within\nyou it will teach you what is God\u2019s ideal of humanity\u2014namely, that God\u2019s\ntrue son is not one perfect man, though one perfect Man alone realized\nthe ideal, but the whole multitudinous race of men, of which race God is\nthe Father, the Mother, the Soul, the Glory, and the Eternity.\n\nNow, how do I know this?  How can I be certain of this?  How do I know\nthat the \"Logos Emphutos,\" the inherited nature from the prolific\nMother-Spirit, is within me and \"able to save my soul\"?  I might have\narrived at the knowledge by induction, as did Charles Kingsley when he\nsaid that logic required him to believe that there must have been, or\nwill be, an Incarnation.  I arrive at it by Revelation; the central\nfigure of the Christian Revelation proves to me incontestably the fact.\n\nThis \"Logos Emphutos,\" this inborn Word, this hereditary witness of the\nclose and tender relationship between ourselves and Creative\nMotherliness, this \"urge\" of the Creative Mother-Soul, is a universal\nprinciple.  It is not easy to define it; but what existence is to being,\nwhat the spoken word is to thought, what the lightning-flash is to\nelectricity, that the Logos is to the Creative Mother-Soul\u2014its\nexpression, its activity, its self-utterance.  The Logos is the quality\nof Originating Mind that forms, upholds, sustains all that is.  \"Without\nthe Logos was not anything made that was made\"; \"in the Logos all things\nconsist.\"  \"By the Logos,\" says St. Paul, \"the heavens were made.\"  The\nLogos is the one life in all, the cosmic mind in all\u2014in the mineral, the\ncrystal, the lower order of animal life, and above all, in its highest\nfunction, it is the dominating power in the soul of man, and in the\nangels and archangels of the higher spheres of light and life.\n\nIt has always been so.  The early Aryans, 1700 B.C., knew it; but\ngenerations of wrong thinking have darkened human minds to their Divine\norigin as possessors of the \"Logos Emphutos.\"  Infinite Mind, therefore,\n\"in the fulness of time,\" specialized the \"Logos Emphutos,\" for purposes\nof recognition and observation, in one perfect life-centre.  We call\nthis \"The\" Incarnation, as if the Lord Jesus alone were the Incarnate\nSon.  If so, He would profit us little.  He could in no sense be our\nmodel and our brother. Incarnation is a universal Principle, of which\nuniversal Principle the Lord Jesus is the specialization in absolute\nperfection.  \"The Logos,\" says St. John, \"was made flesh and dwelt among\nus, and we beheld His glory full of grace and truth.\"  That is, the\nuniversal principle of the Divinity of humanity, as the outbirth of the\nMother God, was manifested in Jesus of Nazareth in such full-orbed\ncompleteness that the qualities and perfections of the Parent God were\ndisplayed in Him, and the full result upon human character of this\nDivine Immanence, the realization of which had before been vague and\nwithout outline, was shown forth in Him, that men might know what power\nwas in them, and what the indwelling Spirit of God was making of them.\nThis embodiment of the Logos, called Jesus, did not stay long in the\nlimitations of the flesh, but long enough to manifest the splendid\nDivine potentiality of a man in whom the Logos rules.  The human beings\nthat He came to illuminate killed His body.  Plato long ago prophesied\nthat if a perfect man appeared the world would crucify Him, and Plato\nwas right.  And the Gospel records His farewell.  He says: \"It is\nexpedient for you that I go away.\"\n\nNow, before we consider what He meant by that saying, just brush the\ndust off this foundation-stone\u2014the dust of accumulated dogmatic\nlimitations, and theological \"schemes of salvation,\" and all the rest.\nThe Christian revelation is a complete and intelligible philosophy, and\nit secures your position.  Infinite Mind, brooding Creative\nMotherliness, has expressed itself by materializing its thoughts in the\nphenomena of the universe, and body-forming its highest thought in human\nbeings. That man is the highest expression and self-realization of the\nCreative Mother-mind, is the guarantee that man\u2019s consciousness mirrors\nthe infinite Mother-mind as the dewdrops mirror the sun.  It follows\nthat if there were an absolutely perfect human being, that human being\nwould be so God-inhabited that he would be able to say, \"I and Infinite\nMind are one; he that hath seen Me hath seen Infinite Mind.\"  Now Jesus\nis this perfect human being.  The Divine ideal was specialized,\ncompletely expressed, in His individual personality.  The Divinity of\nJesus means that He was the full embodiment of the qualities and\nprinciples of the Creative Motherliness, the Infinite Spirit. So in\nJesus, God is no longer a vague abstraction, because I can interpret the\nUniversal Mind through the specialization in Jesus:\n\n      \"Space and time, O Lord, that show Thee\n        Oft in power, veiling good,\n      Are too vast for us to know Thee\n      As our trembling spirits would;\n    But in Jesus, yes, in Jesus, Father, Thou art understood.\"\n\nBut more; in Jesus I can also understand myself.  Infinite Mind sent\nJesus to be a complete full-orbed specimen of what I am potentially\nmyself.  The principles that He embodied, the \"Logos Emphutos\" that\nbecame flesh in Him, are not peculiar to Him, but universal, so that we\ncan claim identity with Him.  St. John says: \"As He is, so are we in\nthis world\"; St. Paul says: \"The Christ\"\u2014that is, the \"Logos\nEmphutos\"\u2014\"is in you the hope of glory\"; and He Himself said: \"I am in\nthe Father, and ye in Me, and I in you.\"\n\nThat is why He said: \"It is expedient for you that I go away.\"  He came\nto teach that the \"inborn Word\" is universal; it is the Mother-God\nrepeating Itself in all Souls; and if this truth were to be realized and\nappreciated, it was expedient that the visible Personality in which it\nwas specialized should be removed, in order that men might mentally\nuniversalize the manifestation, and learn that this spirit of Sonship,\nthis Divine nature, this distribution of the Creative Being, belongs to\nall men, as the hope of their existence, the ideal of their life, the\nleaven of their humanity, the assurance of their perfection.\n\nHe did not really leave us.  He said that if He did not go the Comforter\ncould not come. He is the Comforter.  He identified Himself completely\nwith the coming of the Holy Ghost; He speaks of Pentecost as His second\ncoming; He says, \"I will not leave you comfortless,\" \"I will come unto\nyou\"; and St. Paul, in 2 Cor. iii. 17, in emphatic terms, declares, \"Now\nthe Lord\"\u2014meaning the Lord Jesus Christ\u2014\"is that Spirit.\"\n\nOur Lord also said, \"When He is come He will convict the world of sin.\"\nDo you know something of this?  He meant that when Divine Sonship, the\ninborn Word that was specialized in Him, begins to stir in a man, to\nmake itself felt, there is a new principle in him which cannot tolerate\nthe lower nature, but torments it.  Until the \"Logos Emphutos\" is\nawakened there is no real consciousness of sin.  Philo taught that where\nthe Logos had not stirred in a man there was no moral responsibility;\nbut \"when He has come,\" when something has taught you that you came out\nfrom the Mother-Soul, that you are an expression of God, how you hate\nyourself for past sin; and if from deeply ingrained habit you are\nsometimes now selfish, irritable, unkind, impure, the punishment comes\nquickly in the painful sense of disturbed harmony, and you are miserable\ntill restored.  This is \"the Spirit of Jesus,\" \"the Christ in you,\" the\n\"Logos Emphutos,\" call it the Holy Ghost if you like, convicting you of\nsin.\n\nOne final thought.  This very intimate relationship to the Mother-Soul\nunfolds the limitless capacities of our being.  All the power of the\nKingdom of Heaven is at our disposal if we will mentally claim it.\nRemember, the moral issues of life are mental.  It is a fundamental law\nof conscious life that by metaphysical telepathy we can have immediate\ncommunion with Infinite Life.  Our minds can focus the Divine Presence,\nand we may speak to the world\u2019s Creator as intimately as a child would\nprattle to its mother.  Then consider what ought our moral life to be?\nNot obedience to a conventional category of social maxims, but an\nexpression of the Infinite Mind, and our daily prayer should be, \"May my\nconscious mind perceive that Thy life, Thy thoughts, Thy spirit are\nwithin me, and that Thou art seeking to realize Thyself and manifest Thy\nlove through me.\"\n\nAgain, inasmuch as the whole must include its parts, and as we can\nmentally attract the attention of the whole, we can most assuredly\nattract the attention of any beloved individual personality in the\nspirit world by wireless thoughtography; not drawing them down into\nthese denser elements that they have left, but lifting our spirit-self\ninto the ethereal element where they abide, for when we are realizing\nGod we are summoning them.  That is a communion that breaks down the\nbarrier between two worlds, and enables us to say, \"With angels and\narchangels, and with all the company of Heaven, we laud and magnify Thy\nglorious name; evermore praising Thee, and saying, Holy, holy, holy,\nLord God Almighty, Heaven and earth are full of Thy glory; glory be to\nThee, O Lord most High.\"\n\n\n\n\n                             *Last Words.*\n\n\n\"We live, if ye stand fast in the Lord.\"\u20141 THESS. iii. 8.\n\n\nThe last Sunday of a year suggests a moral balancing of accounts.  I\nwill not burden you with retrospect; what is the good? Nor will I waste\nyour time with anticipations\u2014always a futile speculation.  The only\nthing that matters is the present.  How do we stand\u2014now, to-day?  That\nis important both to pupil and to pupil-teacher.  There is something\nintensely pathetic, something that arouses an echo in my own heart, in\nthe way Paul interweaves the \"we\" and the \"ye\" in that sentence.  This\ngreat prototype, \"We live if ye stand fast,\" of all subsequent\nministrants to souls recognizes the close interdependence of spiritual\nwelfare between himself and those he had been commissioned to teach. The\ntruth of human solidarity, and the responsibility of each soul to\nminister to its neighbour, reaches its climax in such a relationship as\nthat existing between Paul and the Church in Thessalonica.  He had\nlaboured to kindle the dormant capacities of their souls, while training\nhis own.  His life had not been easy.  Festus said he was mad.  The\nmagistrates at Philippi scourged and imprisoned him.  Demas forsook him,\nand his colleague Peter withstood him. Moreover, he had constant\nweakness of health, his thorn in the flesh tormented him, but the one\nonly thing he cared for was that souls awakened under his ministry\nshould not fall back.  He speaks as if his very life hung upon their\ncontinued perseverance in the truth he had taught.  \"We live,\" he\nsays\u2014\"we live, if ye stand fast in the Lord.\"  It is as if he had said,\n\"Ye are the very travail of my soul; life will not be worth living to\nme; it will be darkened by shadow, if ye, the souls whom I have\ninfluenced, fall away when I am no longer with you.\"  More than that he\nfelt that he would be measured by the result of his work.  I imagine\nthat all ministers must feel the same, and, without presumption, may in\nthe same way suggest to their people, as one additional motive for\nstriving for the grace of perseverance, the motive of contributing to\nthe life-joy of the human instrument through whom they have gained some\nlight.  The thought obtrudes itself aggressively at one of these\nway-marks, these sign-posts in the passage of time, which remind one of\nthe uncertainty as to the continuance of existing conditions. Not that\n\"uncertainty\" matters in the least. I dislike the word \"uncertainty\";\nthe one certainty is that all is well, as God is All and God is Love;\nwhen you know that, you don\u2019t talk about \"uncertainty\":\n\n    \"All unknown the future lies\u2014Let it rest.\n    God who veils it from our eyes\u2014Knows best.\n    Ask not what shall be to-morrow\u2014Be content,\n    Take the cup of joy or sorrow\u2014God has sent.\"\n\n\nOf course, every pupil-teacher in God\u2019s school knows that he,\npersonally, is nothing\u2014nothing but a voice crying in the Wilderness.\nNevertheless, he has one desire in the fulfilment of which his happiness\nhere, and perhaps in the other dimension, is closely concerned; it is\nthat his fellow-pupils should \"stand fast in the Lord.\"  \"In the Lord,\"\nmark you\u2014\"in the Lord.\"  Not in fidelity to some ethical standard\u2014not in\nthe shibboleths of some acceptable so-called school of thought, not in\nthe excluding externalisms of some particular denomination\u2014those are all\nincidents which have their place\u2014but \"in the Lord.\"  To define\nexhaustively the meaning of \"in the Lord\" would be to recapitulate the\nwhole curriculum; but to be \"in the Lord\" is a spiritual acquisition\nattained by systematic thinking into God, and \"standing fast in the\nLord\" is using the will to compel the conscious mind to hold the thought\ntill it becomes a normal attitude.  To be \"in the Lord\" is to have\ndiscovered your true relation as an individual to the Infinite\nOriginating Spirit.  It is to have recognized that God is known only by\nthe mind, and that mental force is \"that you have the likest God within\nyour soul\"; and with the aid of that mental force to have thought\nyourself out of objective Deism into the truth of the universally\ndiffused Creative Mind, Immanent, Transcendent, and Paternal.  It is to\nhave realized what Wordsworth calls the Sense Sublime of\u2014\n\n    \"Something far more deeply interfused,\n    A Motion and a Spirit that impels\n    All thinking things, all objects of all thought,\n    And rolls through all things.\"\n\nThis \"sense sublime,\" which is spiritual consciousness, is a sense\nwhich, once awakened, Materialism can never stamp out, though it is very\npossible to be unfaithful to it.  It is a thrilling consciousness of\npenetrating Divine Mind everywhere.  This \"sense sublime\" is an\nhereditary instinct in our nature which makes \"feeling after God\"\nautomatic.  This \"sense sublime,\" added to the natural demand for a\nconception of God under some conditions of personality, has been the\nfoundation of all religions.  It was the foundation of the higher Deism\nof the Jewish theology, which possessed beautiful characteristics in\nspite of its anthropomorphism.  Isaiah was full of the \"sense sublime,\"\nand he bids us create \"thought-forms\" and think of Infinite Spirit as\nmen would think of their mothers\u2014\"As one whom his mother comforteth, so\nwill I comfort you.\"  \"Use your imagination,\" he would say, \"to conceive\nthat the tenderness of a mother feebly represents the watchful love, the\nprotecting care, of Jehovah towards the human race; for a human mother\nmay forget her child, \u2019Yet will I not forget thee,\u2019 saith the Lord.\"\n\nBeautiful and consoling as is Isaiah\u2019s conception of God as Universal\nMother, it is still Deistic, it still leaves the Infinite Intelligence\nas a Person, which He is not.  It does not answer the philosophic\nproblem of how mentally to specialize the Infinite Mind while at the\nsame time preserving mentally the conception of its universality.  The\nGospel of the \"Word made Flesh,\" the revelation of the Incarnation,\nsolves that problem.\n\nIn the Christian revelation the words \"Absolute,\" \"Infinite Mind,\" and\nthe rest, are relieved of impersonality and vagueness.  We see that\nearth\u2019s teeming millions are not created, designed, or fashioned, or\neven generated in the physical sense.  They are to God what words are to\nthoughts\u2014expressions, utterances of the Infinite Mind of God.  Each\nhuman being is an individual vehicle or life-centre in which the\nInfinite Mind expresses, manifests itself.  Each human life is the\nreproduction in an individuality of qualities which the Infinite\nCreative Mind perceives within itself and desires to realize.  Now, if\nthe sum-total of these universally diffused qualities of the Infinite\nMind could be specialized in one absolutely perfect individual\nlife-centre, we should be able to recognize the personalness of the\nInfinite Mind and estimate the qualities and principles of the\nOriginating Spirit.  And in Jesus we have this unique specimen, this\nconcentration in one individual life-centre, and we know what God is\nbecause in Jesus dwelt \"all the fulness of the God-head bodily.\"  More\nthan this.  The Universal, specialized in Jesus, enables us to\nunderstand how God is immanent in us; for the Lord Jesus declared that\nour relationship to the Infinite Mind was essentially and potentially of\nthe same nature as His, that we too have \"the Father in us.\"  He\nemphatically declares: \"I go to My Father and to your Father.\"  Thus is\nJesus the Mediator, or Uniting Medium, between God and man.  Thus does\n\"God in Christ reconcile the world to Himself,\" for in the perfectly\nGod-inhabited man is revealed the transcendent truth that God and man,\nin inherent eternal unity, are one. When we think into this\nself-revelation of God in Jesus Christ, when we recognize what it\nimplies\u2014namely, that the personality of Infinite Spirit is manifested in\nthe objective Christ, and that the mystic Christ is in all, and that\nevery human being is a potential Jesus\u2014we have realized what it is to be\n\"in the Lord.\"  If only we could stand fast in this truth!  If we\nrestless, capricious human beings could but exercise our wills, our\npower of self-compulsion, in holding our conscious minds fast to this\nthought, it would reconstitute the whole of our character and being,\nbecause it would readjust our mental relations with the material\nenvironment and sense-impressions in which we live.\n\nIt alters the whole outlook on life to know you personally are an idea\nin the mind of God, and that you have the power within you to identify\nyourself with God\u2019s purpose.  Your entire theology is expanded; for to\nbegin to know God as He is in Himself is to become a convinced\nUniversalist and a denier of the essentiality of evil, though you hate\nevil as you never hated it before.  So to be \"in the Lord\" is not to be\nstaggered by the existence of evil.  The imperfection that seems to mar\nthe perfection of the economy of the world is recognized as a necessary\ncondition for the production of the highest good, one of its objects\nbeing to make you hate it.  The proposition which I constantly reiterate\nis clear, logical, conclusive.  God is All, All is God; God is the only\n_ousia_ (substance) in the universe.  This negation of good which we\nhate, this contrast, either is or is not part of universal order.  If it\nis part of universal order, then, in spite of all seeming paradox, it is\nof the \"all things that work together for good.\"  If it is not part of\nHis universal order, then the philosophy of Infinity is shattered, and\nwe are confronted with another creative originator in the universe, in\neverlasting antagonism to the good God\u2014a paralyzing Dualism, which is\nonly another name for Atheism.  God is All, God is Love, God is\nOmnipotent, and God is Immanent. Therefore it is certain that a hidden\npurpose of benevolence and love, incomparably higher than would be\naccomplished by the abolition of what we call evil, must have actuated\nthe Infinite Mind when He \"thought-created\" phenomena.  Clearly it is an\nimpossibility, even to Omnipotence, to make moral beings, in whom He\ncould realize His highest quality of love, without giving them a measure\nof volition, which volition had to pass the test of the complex\neducation and temptations of earth-life, with all that it entails; and\nHis purpose is so high and glorious that its ultimate consummation will\njustify and vindicate all the apparently inexplicable means He adopts in\nbringing it about.\n\nOnce more\u2014though I fear I cause that string to vibrate too often, but\nout of the heart the mouth speaketh\u2014to \"stand fast in the Lord\" is to be\nunspeakably uplifted and supported when crushed under the sorrow of\nbereavement.  \"Standing fast in the Lord\"\u2014you know that every separate\nindividual human being is a product of the Divine Mind, imaging forth an\nimage of Itself on the plane of the material.  Consequently, each\nIndividual and the Originating Spirit are essentially inseverable.\nTherefore human souls strongly linked by love are inseverable, and,\nthough visibly separated, are merged in one another, and spirit with\nspirit does meet.  \"The Communion of Saints\" is to you who are \"standing\nin the Lord\" not a theological dogma, but a fact of being.  You do not\nbelieve, you know, that the casting off of the body, the passing out of\nsight of the temporary corporeal enslavement, causes no separation\nbetween you and those who are living now in a world of duller life,\nwhere the limitations of the physical do not exist.  We may be\nunconscious of the intensity and reality of this communion, because our\nspiritual self, our real man, is still in the educative isolation of the\nflesh; but the beloved departed know that the only real home of the\nspirit is the Universal, and that there is no limitation of time or\nspace where they are, and that as thought-transference on the physical\nplane is acknowledged as a scientific fact, nothing can hinder the\ntransmission of mind-impulse on the spiritual plane, especially when we\nremember that there is a force greater, according to St. Paul, than\nFaith, and greater than Hope, and that is Love.  If Faith can penetrate\ninto the spirit-world, cannot Love?  God is Love, and \"Love never\nfaileth.\"\n\nIf you are \"standing fast in the Lord\" the vibration of your love\npenetrates into God\u2019s hidden world.  The method is the mental process of\nthinking yourself into conscious realization of the Presence of\nUniversal Spirit, and then, with that thought sustained, thinking\nstrongly of the loved one you want in the spirit world.  They catch the\nimpulse of your telepathic, God-inspired, love-thought, and respond to\nyour spirit, and sometimes you will be definitely conscious of the\nresponse through the percipient mind.  Another test of standing fast in\nthe Lord is the increase of your usefulness in the world.  The service\nfor others, of one who is standing fast in the Lord, will manifest\nitself mainly in three spheres: the sphere of action, of example, of\nintercession.  First you will have a new enthusiasm and desire to work\nin the sphere of definite remedial activity on this temporal, this\nmaterial plane.  You know that there is nothing but God, therefore you\nrecognize that the material plane is one of God\u2019s spheres of love and\nsacrifice.  Being \"in the Lord\" does not imply a life of indolent\ncontemplation.  It implies \"coming to the help of the Lord against the\nmighty,\" like that consecrated sister of humanity, Sister Dora.  You\nremember, I have often repeated it, how, after a laborious day in her\nhospital, her rest was constantly broken by the sound of the bell placed\nat the head of her bed to be rung whenever any sufferer wanted her, and\non that bell was engraved the motto, \"The Master is come and calleth for\nthee.\"  I often try to remind myself of that.  As every member of the\nrace is God-inhabited, every claim made upon us\u2014though of course we must\nconsider each claim with due discretion\u2014is the Master\u2019s voice saying,\n\"Remember, I in them, and thou in Me, that they may be perfect in us.\"\n\nThen, again, standing fast in the Lord gives you a new power of\nexpressing, manifesting, the Immanent God by your life, your example.\nThe highest duty in life is manifesting God. You will find that the\nwords in my prayer, \"May my highest aim this day be to manifest God and\nto make others happy,\" become your normal attitude.  It will be as\nnatural to you now to give a gentle answer to a deliberate provocation\nas formerly it was natural to give an irritable reply.  You will take\nyour own line on principles of moral rectitude, heedless of the strife\nof tongues, but with perfect respect for the expressed opinions of\nothers who wholly differ from you.  Then it is hardly necessary to point\nout that \"Standing fast in the Lord\" is to be a power in intercession.\nGod has taught us that there is no sphere in which the soul, that really\nrecognizes its relation to Infinite Spirit, can more effectually help\nand bless others.  I cannot define these \"thoughtographs\" of mental\ncausation on the spiritual plane, but it is impossible to measure the\ncumulative force of united intercession.\n\nIntercession does not mean that you have importuned an objective\nOmnipotent Being to do a kindness to one of His subjects, though in\nhuman language we seem thus to express it.  It is, that having found\nyour true relation as an individual to the Universal Originating Spirit,\nand your sympathy and pity being drawn to some case of need, you\nspecialize, by the power of your thought, the All-surrounding Infinite\nLove, and focus it, direct it, to the particular case of need, and\nInfinite Love thinks, wills, and expresses Himself through you.  When\nPaul said, \"Brethren, pray for us,\" he knew that loving, sympathizing,\nhealing thoughts, projected like wireless-telegraphy vibrations from\nunited God-inhabited hearts, were the life of God in man reaching forth\nto quicken, stimulate, and support a brother man. I have been upheld in\nphysical and mental weakness by a stream of kindly sympathy, radiating\nDivine creative energy.  I once before expressed my gratitude in the\nwords of an American divine:\n\n    \"Beneath the shelter which your prayers have reared,\n      Quiet and blest,\n    The storm which struck me down no longer feared,\n      Secure I rest.\"\n\n\nThat is what this wireless spiritual telegraphy does\u2014it frees the mind\nfrom fear.  To free the mind from fear is to strike at the root of many\na physical and mental trouble.\n\nI have been withheld recently from taking an active part in this Divine\nwork, but I have a sheaf of letters of thanksgiving.  I give extracts\nfrom two:\n\nYou prayed for a young girl who was about to face an examination for a\npost and who was tormented with nervous headache. The letter says: \"It\nwas a positive miracle; there was not a headache after that night, and\nthe examination was passed most successfully.\"\n\nAgain, you prayed two Sundays in succession for a youth in the North of\nEngland. The letter says: \"He was dying; the doctors had given him up,\nand he himself had no thought of recovery.  He is well and a new man;\npeople are expressing the greatest astonishment, declaring that no one\nunderstands it.  They do not know the explanation.\"  These cases are not\nthat an Objective external God did something kind because we asked Him,\nbut that the Immanent Universal Mind used our sympathy, and our yearning\nto help, in bringing about that which He also desired, but for the\nfulfilment of which He needed the focussed love and desire of the\nindividual life-centres in which He is Immanent.  That is one way of\n\"coming to the help of the Lord against the Mighty.\"\n\nNow these recapitulations imperfectly express my meaning when I ask you\nto \"Stand fast in the Lord.\"  The end of a year is a time when a\nregister of results is justifiable, and an occasion for a fresh start is\nrecognized. I ask you to make a resolution that you will be spiritually\nself-supporting, and independent of external aid, and that, whether the\npupil-teacher to whom you have become accustomed is in the flesh or out\nof it, you will \"Stand fast in the Lord,\" for his sake as well as your\nown.  \"We live, if ye stand fast.\"  It is so, it must be so, for the\ntest of a teacher is the perseverance of the taught.  To fall away from\na great principle because the temporary enunciator of that principle is\nremoved, is to condemn that enunciator as a failure, and perhaps to send\nhim to his account without his golden sheaves.\n\n    \"Ah, who shall then the Master meet\n    And bring but withered leaves?\n    Ah, who shall at the Saviour\u2019s feet,\n    Before the awful judgment seat,\n    Lay down for golden sheaves\n    Nothing but leaves, nothing but leaves?\"\n\n\nIn the words of Shakespeare I say, \"Hereafter in a better world than\nthis I shall desire more love and knowledge of you\"; meanwhile remember,\n\"The Kingdom of Heaven is within you,\" all the power you can possibly\nneed is at your disposal, you need no helper to give it you, it is yours\nnow.\n\n    \"O be strong, then, and brave, pure, patient, and true;\n    The work that is yours let no other hand do.\n    For the strength for all need is faithfully given\n    From the fountain within you\u2014the Kingdom of Heaven.\"\n\n\n\n                  Printed for Elliot Stock, Publisher,\n                   7, Paternoster Row, London, E.C.,\n                  by Billing and Sons, Ltd., Guildford\n\n\n\n\n           *      *      *      *      *      *      *      *\n\n\n\n\n                  *By THE VEN. ARCHDEACON WILBERFORCE*\n\n\n*STEPS IN SPIRITUAL GROWTH*\n\nSteps in Spiritual Growth\u2014The Apple of God\u2019s Eye\u2014The Seed is the\nLogos\u2014God Sleeps in the Stone\u2014The Armour of God\u2014Christ in you, the Hope\nof Glory\u2014The Water and the Blood\u2014Praise\u2014Noli me Tangere\u2014Things of Good\nReport\u2014The Master-Truth of Christianity\u2014The Wedding Garment\u2014The Moral\nSense, and the Religious Instinct.\n\n\n*POWER WITH GOD*\n\nA Suggested Morning Prayer\u2014Power with God\u2014The Father\u2019s Demand\u2014Judgment\nby the Christ Within\u2014The Word made Flesh\u2014The Armour of Light in the\nStrife of Tongues\u2014The Meaning of a Coronation\u2014Manifesting God\u2014The Holy\nSpirit\u2014The Holy Trinity\u2014Cosmic Consciousness\u2014Festival of St. Luke: The\nLayman\u2019s Saints\u2019 Day\u2014Abba Father\u2014Affirmations.\n\n\n*SERMONS PREACHED IN WESTMINSTER ABBEY.  First Series.*\n\nThree Inspired Propositions\u2014God\u2019s Riddle\u2014Does God Suffer?\u2014The Father is\ngreater than All\u2014The Holy Trinity\u2014The Holy Spirit\u2014The Unpardonable\nSin\u2014Septuagesima\u2014Back to Origins\u2014Quinquagesima\u2014The Impulse Behind\nOrigins\u2014Resurrection\u2014Ascension\u2014Paradise\u2014Hades\u2014The Communion of\nSaints\u2014Propitiation\u2014Diversity and Toleration\u2014Unbinding the Word\u2014No\nWastefulness with God.\n\n\n*THE HOPE THAT IS IN ME.*\n\nGod the Healer\u2014For Ever with the Lord\u2014Reincarnation\u2014A New Year\u2019s\nMotto\u2014Epiphany\u2014Social Evolution\u2014Heavenly Citizenship\u2014Mental Limitation\nof God\u2014Cure for Mental Limitation\u2014The Open Cancer of England\u2019s Life\u2014The\nAmethyst\u2014Mental Concentration\u2014Thinking into God\u2014Welcome to the German\nPastors in Westminster Abbey at Ascensiontide\u2014Creation, and the Book of\nGenesis\u2014Life in Him\u2014Glorify God in your Body\u2014Theosophy\u2014Counsels to\nCadets\u2014God\u2019s Bairns.\n\n\n*THE SECRET OF THE QUIET MIND*\n\nAdvent\u2014\"Mysteries\": A Christmas Thought\u2014Church Parade\u2014Dives or Lazarus,\nWhich?\u2014Individual Responsibility for Corporate Wrong Doing\u2014\"If Thou\nHadst Known\"\u2014Animal Sunday\u2014The Secret of the Quiet Mind\u2014The Power of a\nSymbol\u2014Mercy\u2014What is Christianity?\n\n\n*THE POWER THAT WORKETH IN US*\n\nFirst Principles\u2014Repentance\u2014Repentance from Dead Works\u2014Faith Towards\nGod\u2014The Laying-on of Hands\u2014From what Centre do we Think?\u2014The Blessed\nSacrament\u2014The Unjust Steward\u2014The Earthquake in Sicily\u2014A Suggestion for\nLent\u2014The Leverage Power in Man\u2014The Departure of Loved Ones.\n\n\n*SANCTIFICATION BY THE TRUTH*\n\nGod\u2019s Truth\u2014Limiting the Holy One-The Awakening\u2014Motherhood in God\u2014The\nOrigin of Man\u2014Wheat and Tares\u2014Ought the Clergy to Criticise the\nBible?\u2014The Obligation of the Sabbath\u2014Nelson and Trafalgar\u2014The Bishop of\nLondon\u2019s Fund\u2014Joint Heirs with\nChrist\u2014Virtue\u2014Knowledge\u2014Self-Control\u2014Patience\u2014Godliness\u2014Brotherly\nKindness\u2014Our Father, which art in Heaven\u2014Hallowed be Thy Name\u2014Thy\nKingdom Come\u2014Thy Will be Done\u2014Give us this Day our Daily Bread\u2014Forgive\nus our Trespasses\u2014Lead us not into Temptation\u2014Thine is the Kingdom.\n\n\n*NEW (?) THEOLOGY*\n\nNew (?) Theology\u2014Soul-Hunger\u2014The Pre-Natal Promise\u2014Where to Find the\nLord\u2014The Storm\u2014Praying for the Departed\u2014The Doctrine of the Holy\nUnity\u2014Hades\u2014Truth\u2014Shallowness\u2014Assurance\u2014Demonology\u2014Our Mother in\nHeaven\u2014The Visible Church\u2014The Limits of Forgiveness\u2014St. Simon and St.\nJude\u2014The Atonement\u2014Auto-Suggestion\u2014O.H.M.S.\u2014Phariseeism\u2014Advent:\nS.P.G.\u2014Advent: Incarnation\u2014Advent: The Bible\u2014Advent: The Woman Clothed\nwith the Sun.\n\n\n\n                              COMMENDED BY\n                   DR. WALPOLE, BISHOP OF EDINBURGH.\n\n\"All who have at any time been laid aside by sickness will have felt the\nneed of just such a book as this which Mr. Trevelyan has compiled.\nTrouble brings us face to face with realities, and it is then that we\nneed strong, hopeful words that will shew us how we ought to meet it.\nThese will be found in the admirable selections that are bound up under\nthe attractive title Apples of Gold.\"\u2014GEORGE BISHOP OF EDINBURGH\n\nA book of the greatest possible help\u2014and will give more strengthening\nthought than many such manuals are apt to give\n\n                            *Apples of Gold*\n\nA COMMONPLACE BOOK of selected Readings, intended to suggest thoughts,\nlay foundations, and build up character.\n\n                   COMPILED AND ARRANGED BY THE REV.\n                         W. B. TREVELYAN, M.A.\n                         WARDEN OF LIDDON HOUSE\n\n216 pages.  Handsome Cloth Binding.  2s. 6d. net.\n\nPresentation Editions, printed on thin paper.  Limp Leather, full gilt\nback, gilt top, silk register.  4s. 6d. net.  Calf or Turkey Morocco,\nred under gilt edges, gilt roll, silk register, boxed. 7s. 6d. net.\n\n\n\n                    *Library of Historic Theology.*\n\n                 EDITED BY THE REV. WM. C. PIERCY, M.A.\n\n      _Each Volume, Demy 8vo., Cloth, Red Burnished Top, 5s. net._\n\n\n                 _The following Volumes are now ready:_\n\nTHE PRESENT RELATIONS OF SCIENCE AND RELIGION.\n       By the REV. PROFESSOR T. G. BONNEY, D.Sc.\n\nARCHEOLOGY OF THE OLD TESTAMENT.\n       By PROFESSOR EDOUARD NAVILLE, D.C.L., LL.D.\n\nMYSTICISM IN CHRISTIANITY.\n       By the REV. W. K. FLEMING, M.A., B.D.\n\nTHE RULE OF LIFE AND LOVE.\n       By the REV. R. L. OTTLEY, D.D.\n\nTHE RULE OF FAITH AND HOPE.\n       By the REV. R. L. OTTLEY, D.D.\n\nMARRIAGE IN CHURCH AND STATE.\n       By the REV. T. A. LACEY, M.A.\n\nCHRISTIANITY AND OTHER FAITHS.\n       By the REV. W. ST. CLAIR TISDALL, D.D.\n\nTHE BUILDING UP OF THE OLD TESTAMENT.\n       By the REV. CANON R. B. GIRDLESTONE, M.A.\n\nTHE CHURCHES IN BRITAIN.  Vol. I. and II.\n       By the REV. ALFRED PLUMMER, D.D.\n\nCHARACTER AND RELIGION.\n       By the REV. THE HON. EDWARD LYTTELTON, M.A.\n\nTHE CREEDS: Their History, Nature and Use.\n       By the REV. HAROLD SMITH, M.A.\n\nMISSIONARY METHODS, ST. PAUL\u2019S OR OURS?\n       By the REV. ROLAND ALLEN, M.A.\n\nTHE CHRISTOLOGY OF ST. PAUL (Hulsean Prize Essay).\n       By the REV. S. NOWELL ROSTRON, M.A.\n\nRELIGION IN AN AGE OF DOUBT.\n       By the REV. CHARLES J. SHEBBEARE, M.A.\n\n\n      Further important announcements wilt be made in due course;\n         full particulars may from obtained from the Publisher.\n\n\n\n           *      *      *      *      *      *      *      *\n\n\n\n                          *THE PURPLE SERIES*\n\n                   Books of Devotion and Meditation.\n\n                        Cloth, 1s. 6d. net each.\n\n\nPRAYER AND COMMUNION. By the Right Rev. the BISHOP OF EDINBURGH. Also\nbound in White Parchment, 2s. 6d. net.\n\nTHERE IS NO DEATH.  By the Ven. BASIL WILBERFORCE, D.D. Also bound in\nWhite Parchment, 2s. 6d. net.\n\nMYSTIC IMMANENCE. By the Ven. BASIL WILBERFORCE, D.D. Also bound in\nWhite Parchment, 2s. 6d. net.\n\nTHEM WHICH SLEEP IN JESUS. By the Rev. G. T. SHETTLE, L.A.\n\nCEDAR AND PALM. By the Rev. W. EWING, M.A.\n\nTHE PROBLEMS AND PRACTICE OF PRAYER. By the Rev. S. C. LOWRY, M.A.\n\nTHE WAITING-PLACE OF SOULS. By the Rev. C. E. WESTON, M.A.\n\n\n<pre id=\"pg-footer\">","title":"Mystic Immanence, the Indwelling Spirit","tradition":"scripture-revelation","translated_text":null,"word_count":13441}