Webster City freeman. [volume] (Webster City, Hamilton County, Iowa) 1884-1946, 1917-09-18

fort to understand His nature, and
insisting that the sickness and sin
which we see about us are in some
way according to His infinite perfec-
ton and holiness.
God as infinite Life cannot be
made manifest in death, nor can in
finite Life be made manifest in sick
ness, for sickness ultimates in death,
and so in a relative sense is partial
death. Infinite Life can only be
made manifest in infinite eternal
health.
God as infinite Truth cannot be
made manifest in sickness, for every
truth is in absolute harmonious ac-
cord with every other truth, just as
one mathematical truth is in har-
mony with every other mathematical
truth, and infinite Truth can tolerate
no inharmony, even though it calls
itself sickness and claims to be
truth.
God as infinite Love cannot do less
for His children than to manifest
that Love and supply them with in
finite good, and infinite good does
not include sickness. What earthly
father as manifestation of his love
for his child would bring sickness
upon it, or allow it to have sickness
if he could prevent it? "If ye then,
being evil, know how to give good
gifts unto your children, how much
more shall your Father which is in
heaven give good things to them that
ask him?"
When we consider God as Prin-
ciple, that from which all proceeds,
we find it impossible to conceive OF
both sickness and health proceeding
from this one infinite Principle; and
yet there is no other source from
which anything could come, for. as
John declares, without him was not
any thing made that was made"
When we consider God as Mind
we arrive at the same conclusion,
for the manifestation of Mind is
thought, and the thoughts of infinite
Mind are not sick thoughts, but per-
feet and healthful and holy.
We all of us accept the statement
that God is wisdom, but it is better
to say that God is Mind, because wis.
dom is never anything but the ex'
preston of Mind. If we admit infin-
lite wisdom, we must admit it is the
emanation of an infinite Mind.
Let us illustrate the divine Mind
by using the ordinary conception OF
a human mind as an example. You
say your friend has a fine mind.
You say you know this because he
has lot of fine ideas which he ex-
presses. You have never seen his
mind, bur yo5taa have known the ex.
preston of his mind in ideas. II he
never moved a muscle, never spoke
word, you would rightly conclude
| that there was no mind there. So a
mind to be a mind must be filled
with ideas, and an idea by virtue OF
being an idea must be expressed. It
| is impossible to conceive of a mind
filled with ideas, yet unexpressed, for
mind with no expression is not a
mind but blank.
Now we have evidence of infinite
| wisdom in the universe, and the ev-
| idence of infinite wisdom predicates
an infinite Mind. The infinite Mind
| is filled with an infinite number OF
ideas or thoughts which constitute
| it's wisdom. These ideas, because
they are ideas, cannot be separated
| from the Mind which contains them,
and it is the activity, the reflection,
| the manifestation of these ideas
which constitute man and the uni
verse. AS Gods ideas we exist in
Him,-perfect, spiritual, and immor-
tal,-and because we exist in Him
the Scriptures declare that "In him
| we live, and move, and have our
| being"
There is further quality OF an
| idea that it might be well to consid-
err. An idea has no ability to do
anything or to be anything other
than just the idea of the mind in
which it exists. 1t cannot change it
self or become more or less or differ
ent than that Mind intended 1t
should be, for it has no volition OF
| it's own, and must of necessity ex-
press exactly the qualities of the
mind whose idea 1T is. Man is per-
| feet idea of God, and an idea of God
he has no volition Of his own. He
cannot be sick or choose to do evil,
| for il he could change from being