Jesus’ only medicine was omnipotent and omniscient Mind. As _omni_ is from the Latin word meaning _all_, this medicine is all-power; and omniscience means as well, all-science. The sick are more deplorably situated [25] than the sinful, if the sick cannot trust God for help and the sinful can. If God created drugs good, they cannot be harmful; if He could create them otherwise, then they are bad and unfit for man; and if He created drugs for healing the sick, why did not Jesus employ them and [30] recommend them for that purpose? No human hypotheses, whether in philosophy, medi- [Page 26.] cine, or religion, can survive the wreck of time; but [1] whatever is of God, hath life abiding in it, and ulti- mately will be known as self-evident truth, as demonstra- ble as mathematics. Each successive period of progress is a period more humane and spiritual. The only logical [5] conclusion is that all is Mind and its manifestation, from the rolling of worlds, in the most subtle ether, to a potato- patch. The agriculturist ponders the history of a seed, and believes that his crops come from the seedling and the [10] loam; even while the Scripture declares He made “every plant of the field before it was in the earth.” The Scien- tist asks, Whence came the first seed, and what made the soil? Was it molecules, or material atoms? Whence came the infinitesimals,—from infinite Mind, or from [15] matter? If from matter, how did matter originate? Was it self-existent? Matter is not intelligent, and thus able to evolve or create itself: it is the very opposite of Spirit, intelligent, self-creative, and infinite Mind. The belief of mind in matter is pantheism. Natural history shows [20] that neither a genus nor a species produces its opposite. God is All, in all. What can be more than All? Noth- ing: and this is just what I call matter, _nothing_. Spirit, God, has no antecedent; and God’s consequent is the spiritual cosmos. The phrase, “express image,” in the [25] common version of Hebrews i. 3, is, in the Greek Tes- tament, _character_. The Scriptures name God as good, and the Saxon term for God is also good. From this premise comes the logical conclusion that God is naturally and divinely [30] infinite good. How, then, can this conclusion change, or be changed, to mean that good is evil, or the creator [Page 27.]