proclaimed "neither male nor female . . . in Christ Jesus," yet he suffered not a woman to speak in the Christian Church. Though on his vision's scientific formulas he read plainly that, "For neither, if we eat, are we the better; neither if we eat not, are we the worse," yet he became explicit in explaining what might and what might not be eaten, and forbade any man who was not a strenuous worker to eat anything at all; as though eating were very important.

The glory of sin is its consistency -- it keeps at its own stride toward full arrival and nothing diverts it from its six mark's grand completeness. Does any upward watcher catch heavenly health by his persistence heavenward, till his health breaks forth like the morning, and every sick person catches health from him, as surely as the downward watcher identifying with small pox, gives his neighbours the same, if they come into contact with him? It is only the Jesus among us of whom is it yet written, "Multitudes came unto him, and he healed them every one." "But as many as received him, to them gave he power to (visibly) become the Sons of God."

In mysticism we learn the law of our subtle visional sense. We find that we use our inner vision constantly, and we find that our thoughts follow its wake, and that physical conditions follow the thoughts. By knowing the law of the inward vision we follow intelligently Job's lamentation that his thoughts were only unmanageable shadows, till his witness was in heaven, and his record plain on high. We know how the seers read right descriptions of all that is transpiring far or near: "It was the labour of mine eyes," wrote Asaph the seer, after studying into the secret workings of his successful seership.

For whatever is looked toward as an objective to the