ersonal with the Impersonal
is the Law _of_ the Law; and since the Law is unchangeable, this Law
_of_ the Law must also be unchangeable, and must therefore apply on all
planes, and through all time--the Law, that without co-operation of the
Law and the Word nothing can be brought into existence, from a solar
system to a pin; while on the other hand there is no limit to what can
be got out of the Law by the operation of the Word.

If the student will look at the Bible Promises in the light of the
general principles, he will find that they are perfectly logical,
whether from the metaphysical or from the scientific standpoint, and
that their working is only from the same Law through which all
scientific developments are made. If this be apprehended it will be
clear that the Word of Faith is not "trying to make ourselves believe
what we know is not true," but, as St. Paul puts it, it is "giving
substance to things not yet seen" (Heb. xi, 1, R.V.).

CHAPTER VII

DEATH AND IMMORTALITY

I think most of my readers will agree with me, that the greatest of all
the promises is that of the overcoming of death, for, as the greater
includes the less, the power which can do _that_ can do anything else.
We think that there are only two things that are certain in this
world--death and taxes, and no doubt, under the ordinary past
conditions, this is quite true; but the question is: are they really
inherent in the essential nature of things; or are they not the outcome
of our past limited, and often inverted modes of Thought? The teaching
of the Bible is that they are the latter. On the subject of taxes the
Master says: "Render unto Caesar the things that are Caesar's" (Matth.
xxii, 21), but on another occasion he said that the children of the King
were not liable to taxation (Matth. xvii, 26). However we may leave the
"taxes" alone for the present, with the remark that their resemblance to
death consists in both being, under present conditions, regarded as
compulsory. Under other conditions, however, we can well imagine "taxes"
disappearing in a unity of thought which would merge them in
co-operation and voluntary contribution; and it appears to me quite
possible for death to disappear in like manner.

In whatever way we may interpret the story of Eden, whether literally,
or if, like some of the Fathers of the church such as Origen, we take it
as an allegory, the result is the same--that Death is not in the essence
of man's