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allow their view to harden into dogma, as well. There is such a thing as bigoted liberalism.

No reasoning mind to-day can concede the claim of infallibility for anything which comes to us from the human, past or present. Yet such can and will concede that there is abstract truth which, as the true in itself outside of and beyond all opinion, is infallible; and that when this abstract truth becomes the actual, because demonstrated truth, there is no longer any question of acceptance. This is compelled by the very nature of the truth offered, and in spite of any and all inclination to the contrary.

Suppose, for illustration, that one who had no knowledge of the science of mathematics, but who could read, should pick up an arithmetic for the first time. He would read it as he would read any other book, inevitably. He would read with the sense which sees surface only; which is too limited to arrive at an abstract principle; and, so reading, he would declare that he could make nothing of the book, that it was absurd and contradictory.

Did another, one in whom the higher sense, which can penetrate to and grasp abstract truth, was active, tell him that the book was true from beginning to end, he would take one of two positions probably. He would believe him, if the speaker was clothed with what is conceded as authority, and rest in that belief, or he would demand proof of the truth of the assertion. If he were a narrow-minded, conservative man he would demand proof according to his view of what the proof should be. He would demand satisfactory evidence that the persons, places, and things mentioned in the arithmetic really did exist, and the certain date of their existence as well.

If he were an open-minded man, open to the consideration of any new aspect of the old, regardless of the channel through which it came, and if he were told that this kind of proof was non-essential, that he had mistaken the character of the book, that it was not an accurate record of persons, places, and things simply, but a statement of a principle which had to be

individually demonstrated to be proven true, he would say, "Show me how to get this proof," instead of, " By your own admission you cannot prove it true."

The way of proof pointed out, he would follow on in it and become, like the one who wrote the book, a mathematician. Writer and reader would both be inspired, for both the letterveil would be rent in twain and the enduring temple of demonstrable principle stand revealed. The reader of the book would be partaker of the same inspiration that wrote it.

When this comes to pass with the Bible,-when its reader, through courageous overstepping both of tradition and agnosticism, puts forth his hand towards this veil, through his aspiration it shall be rent for him, and he shall stand within it as one to whom all mysteries are thus made subject, one to whom the fair soul of the Bible reveals itself and who is at one with its authors; writer and reader alike members of that brotherhood whose office it is to minister to humanity, but whose administration cannot begin till the divine consciousness has touched the human.

The Bible is truly the word of God, in that it is a record of creation and of the experiences of a chosen people. But what this people is, what creation and what the Creator, only the spiritual significance of the book declares. For illustration, consider for a moment what an invention is. We all know that there is such. From what we know we can find, if we think, far more than at first appears to us. If there be an invention there must be an inventive power and the inventor. This is a logical three in one, or trinity in unity. Given the invention, the inventor and inventive power are compelled as the accompanying sequence. Either of the three compels the other two, as the logical necessity. Hence, one fact gives us two more facts. If there be effect, there must be cause and the link between the two.

Suppose we are invited to attend the first exhibition of a new and wonderful invention. What do we see? Do we see it? No! We may perceive it, but we see only its representa

tive, the model which stands for and before it. And this model is a necessity, because the invention is, in its very nature, invisible. It is an idea; and ideas, being invisible to human consciousness, must have representatives.

The inventor's idea is the invention, and it is this which he protects by process of law. It is the result of his inventive power, and he has a right to it. He sees the invention or idea because it is with him. The three are inseparable. Others see, at first, only the model or representative. As this model, which is passive in itself, is acted upon, the inventor's idea slowly becomes manifest or visible to others, to human consciousness. It is complete in itself, but is as if it were not, till it is manifested or proven to exist. Living as the ideal, as third part of that unity which is a logical necessity, it becomes the actual through demonstration of its nature.

To this end the intermediary, the model or representative, is necessary. It is not necessary to or for what the idea is in itself; but it is necessary to the actualization-the demonstration of the idea's existence. And this actualization-this demonstration-will be a process, begun when the model or representative is acted upon to that end. This process will be finished only when the manifestation of the idea is full and complete, only when the ideal has become actual. When the manifestation is complete, not only the invention, but the inventor and the inventive power, stand revealed as well. The proven nature of effect is the proven nature of cause also, for there is ever likeness between the two. What an inventor is, is revealed in his invention. Its manifestation or visibility is a necessity to him.

To apply this illustration, consider God-the I AM which is more than a personal being-as the one Creator, the one Inventor. The end and aim of creation, then, must be the manifestation of God. In this whole there must be a logical sequence which begins at God and ends with the complete manifestation.

Beginning with the I AM, and following this order, we have

the one Mind as the one inventor, Thought as the inventive power, and generic Man as the Idea of Mind, or the invention. God and generic Man, then, stand to each other as cause and effect.

Man, the image of God, as effect, must express the nature of his cause. It follows that generic man, as the invention of the inventor, as the invisible idea, must be represented to be made manifest. The representative, or model, is a necessity to the manifestation,-to the demonstration of the idea's existence, but not to that existence or to what the idea is, as third part of that assured trinity,-inventor, inventive power, and invention.

Yet what this idea, or generic man, is, must be shown forth, must be actualized through the representative which stands for him, and which, as the model, must be acted upon to that end. From this basis, therefore, creation must include generic man, the model or representative, and the full manifestation through it of what generic man is; and so, at the same time, of what God, or the Creator, is.

The Bible, in its substance or soul, is a statement, logical and mathematically exact, covering this ground; hence, is a scientific book, as in a mathematical work, persons, places, and things are used in it as a means to an end. They prepare the way for a demonstration of abstract truth. When they are so understood, and are used by the student in accordance with the principles they pictorially present, the way of proof of the truth of the Bible, both in statement and in essence, is prepared; and it will be gained by the individual who follows this course, and by him only.

The Bible shows generic man to be the idea of that mind which is God, or is the First Cause of all, and person to be the particular representative, or model, through which the nature of the invisible idea is manifested. It shows the world to be the general model, used to the same end, and also the relation between the great world and the little world, or between the macrocosm and the microcosm.

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It defines this process of manifestation of the invisible through both models, from its beginning to its end. The definition begins in the early part of Genesis, and ends in the New Testament.

The Bible is thus what its name defines, the Book of Testimony. It is the record of my individual experience and yours, from its first chapter to its last. When you and I awake to this perception of its meaning, when we see that what we are is there defined, and also the way by which we come into the consciousness of what we are, we are the chosen people who are led and guided-through our own following of demonstrable principle-to where God is manifest in the flesh; or to where the nature of generic man is fully manifested through person, and so the Cause of man manifest as well.

My progress, and yours, toward and into that self-consciousness which is potential with generic man, is represented or personified first by Adam and last by Jesus. These are individual to you and me, as are also all the intermediate types. Through person, from its first to its last, is made manifest what generic man is. Through person at its last, or highest, is manifest the full self-consciousness belonging to generic man; and this is the Christ, my Christ and your Christ, the individual and the universal, the only begotten Son of God which makes the Father manifest in the flesh.

Adam shows you and me what we are to human consciousness; Jesus shows us what we are to divine consciousness; for when the divine rules the human, the sins or errors of the human are under foot, because mastered by the divine. "Ye call me master, and ye say well, for so I am." You and I are to become this same master. The Nazarene of the New Testament is the type of what you and I are to grow to. As is portrayed of him, we are to conquer the errors and the weakness of the human consciousness by the strength of the divine, and prove the Christ in us, and so in the world, by our victories over sin, sickness, and death.

Every work recorded of Jesus of Nazareth is a work you

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