Nothing becomes more manifest, as one studies the Master's life, than that from the beginning he was entirely sure of the adequacy of the remedy he offered for the healing of the ills of humanity, and that the impress of his words and works upon the open-minded about him was such as to beget in them the same positive assurance.

He said, "I am come that they might have life, and that they might have it more abundantly;" and there can be no question that this word "life" embraced in his thought all real freedom and possessions, opportunity for the exercise of every noble faculty, the acquisition of all that is true, beautiful, and good. He did not fail to apprehend the situation, to perceive the extent of the desecration and disaster which to human sense sin had wrought, and yet he named himself as the possessor of that which would meet every demand, solve every worldly problem, and thus establish on earth and among men the kingdom of God, even "as it is in heaven."

With every phase of mortal enslavement and wretchedness he had become entirely familiar, the blind, the paralyzed, the leprous, those who were suffering from nameless sicknesses and sins—all had crowded upon his sight until there was no horror of despair, no depth of misery of which he was unaware, and yet he bore to the world, as he unreservedly declared, that which would banish every pain and purge away every sin. And what was this universal panacea? Simply a right idea, a true sense of God, His nature and allness—that truth the knowing of which he said would make men free. How wondrous it was and was to prove, all healing, all comforting, all saving; it was a divine idealism, a light for every man coming into the world, the truth that destroys every error!

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January 21, 1911

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