any other of the disciples of our Lord. What was said by Aristian, and the presbyter John, disciples of the Lord: for I do not think that I derived so much benefit from books as from the living voice of those that are still surviving." Eusebius then goes on to say, "It may be important also to subjoin other declarations to these passages from Papias, in which he gives certain wonderful accounts together with other matters that he seems to have received by tradition. That the apostle Philip continued at Hierapolis with his daughters has been already stated. But we must now show how Papias' coming to them, received a wonderful account from the daughters of Philip. For he writes that in his time there was one raised from the dead. Another wonderful event happened respecting Justus surnamed Barsabas, who though he drank a deadly poison, experienced nothing injurious through the grace of the Lord. This same Justus is mentioned in the book of Acts, after the resurrection, as the one over whom together with Matthias, the holy apostles prayed, in order to fill up their number by casting lots to supply the place of Judas the traitor."

Evidently the healing of the sick was as natural and as necessary a part of proclaiming the good news as preaching in the name of Christ Jesus.. It was accepted as the sign and witness of the truth amongst the early disciples. There is something most sweetly ordinary and matter of fact, in the comment Eusebius makes on the Evangelist Luke. It is only a few simple lines, as follows,-"But Luke, who was born at Antioch, and by profession a physician, being for the most part connected with Paul, and familiarly acquainted with the rest of the apostles, has left us two inspired books, the institutes of that spiritual healing art which he obtained from them."

There is no mention as to how or when Luke exchanged his profession of a doctor practising the materia medica, to become a Christian and thereby a spiritual healer, or whether he had any doubts or difficulties in this renunciation of the old method for the new, but as we turn over the pages of his Gospel, we can see by his utter silence regarding his old life, how implicitly he believed "the institutes of that spiritual healing art" he has recorded for posterity. In chapters seven and eight (a matter of 108 verses) we find the account of the centurion's servant, healed of a dangerous fever, the widow of Nain's son raised from the dead, "many cured of their infirmities and plagues and of evil spirits" and sight restored unto "many that were blind;" the message sent to John the Baptist, "how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised;"—the many sins of Mary Magdalen forgiven;the discipleship and ministrations of "certain women which had been healed of evil spirits and infirmities," the healing of the lunatic in the country of the Gadarenes, the woman healed who touched the Master's garment in the crowd, and the raising of Jairus' daughter from the dead.

Those who thus accepted the spiritual teachings of Jesus, accepted also his divine method of healing as part of their faith and practice. So it is quite natural to find that Irenaeus in A.D. 180, in his five books to which he gave the title "Refutation and overthrow of False Doctrine," has given in the 2nd book of this work some account of how in his own times instances of divine power remained in the Christian Churches. He says "Among the brethren frequently in a case of necessity when a whole Church united in much fasting and prayer, the spirit has returned

to the exanimated body, and the man was granted to the prayers of the Saints." Again he says, "But if they say that our Lord also did these things only in appearance, we shall refer them back to the prophetic declarations, and shall show from them that all these things were strictly foretold and were done by him, and that he alone is the Son of God. Wherefore also those that were his disciples receiving grace from him, in his name performed these things for the benefit of the rest of men, as everyone received the free gift from him, some indeed, most certainly and truly cast out demons, so that frequently those persons themselves that were cleansed from wicked spirits, believed and were received into the Church. Others have the knowledge of things to come, as also visions and prophetic communications; others heal the sick by the imposition of hands and restore them to health. And moreover as we said above, even the dead have been raised and continued with us many years.'

Justin Martyr tells the Emperor and the Senate that many vexed and possessed by demons were cured, whom all their exorcists and conjurors had failed to relieve, and Origen also says, "The apostles of our Lord without these miraculous powers would never have been able to have moved their auditors nor persuaded them to desert the institutions of their country and to embrace their new doctrine. Yea even to this day, the footsteps of that Holy Spirit which appeared in the shape of a dove are preserved among the Christians; they exorcise demons, perform many cures, and according to the will of God. foresee and foretell things to come." Dr. Cave, D.D., when writing of the miracles reported to have been performed at the tomb of Saint Stephen the martyr (the Stephen of the Acts) remarks, "I shall observe no more

than that in all these cases related by St. Augustine we never find that they invocated or prayed to the martyr, nor begged to be healed by his merits or intercession, but immediately directed their addresses to God Himself."

How entirely the author of Science and Health is at one with these primitive Christian disciples, may be gathered from her earnest appeal on page 37, where she says:

"When will Jesus' professed followers learn to emulate him in all his ways and to imitate his mighty works? . . . May the Christians of today take up the more practical import of that career! It is possible, yea, it is the duty and privilege of every child, man, and woman,-to follow in some degree the example of the Master by the demonstration of Truth and Life, of health and holiness. Christians claim to be his followers, but do they follow him in the way that he commanded? Hear these imperative commands: 'Be ye therefore perfect, even as your Father which is in heaven is perfect!' 'Go ye into all the world, and preach the gospel to every creature!' 'Heal the Sick.""

Further, pages 494 to 496, there is this declaration:

"Our Master cast out devils (evils) and healed the sick. It should be said of his followers also, that they cast fear and all evil out of themselves and others and heal the sick. God will heal the sick through man, whenever man is governed by God. Truth casts out error now as surely as it did nineteen centuries ago.

"We all must learn that Life is God. Ask yourself: Am I living the life that approaches the supreme

good? Am I demonstrating the healing power of Truth and Love? If so, then the way will grow brighter 'unto the perfect day.' Your fruits will prove what the understanding of God brings to man. Hold perpetually this thought,—that it is the spiritual idea, the Holy Ghost and Christ, which enables you to demonstrate, with scientific certainty, the rule of healing, based upon its divine Principle, Love, underlying, overlying, and encompassing all true being."

Here the question naturally arises-By what special exercise of divine grace was this healing accomplished? When Jesus gave his last message to his disciples in the words "Lo, I am with you alway, even unto the end of the world," it forever silenced the argument that divine power was limited in its manifestation to the first two centuries in Christian history. We are therefore compelled to seek some other cause for spontaneous healing than the bestowal of personal gifts for a brief space of time. Was the theology of those early days different from the theories which have become crystallized in the Churches in the process of time? We affirm upon investigation that it was. The conception of God and man, of God's relation to man, and man's relation to God was perceptibly different in that primrose dawn of spiritual experience. It is as if men received the word of life in the open air. The walls of doctrinal edifices had not yet begun to close around with imprisoning gloom. The very winds of spiritual inspiration then swept over the minds of men. Heaven was God's throne and earth was His footstool, and the soul of man His sacred habitation where thought consciously received the knowledge of the Creator and Giver of all good.