important respects lost by the early Church, and has
not come down to us. All these allusions to a conquest
over death have, as it seems to me, little meaning in
the present Christian philosophy, whereas for those who
have seen, however dimly, through the veil, and
touched, however slightly, the outstretched hands
beyond, death has indeed been conquered. When we read
so many references to the phenomena with which we are
familiar, the levitations, the tongues of fire, the
rushing wind, the spiritual gifts, the working of
wonders, we feel that the central fact of all, the
continuity of life and the communication with the dead,
was most certainly known. Our attention is arrested by
such a saying as: "Here he worked no wonders
because the people were wanting in faith." Is this
not absolutely in accordance with psychic law as we
know it? Or when Christ, on being touched by the sick
woman, said: "Who has touched me? Much virtue has
passed out of me." Could He say more clearly what a
healing medium would say now, save that He would use
the word "Power" instead of "virtue"; or when we read:
"Try the spirits whether they be of God," is it not the
very, advice which would now be given to a novice
approaching a seance? It is too large a question for
me to do more than indicate, but I believe that this
subject, which the more rigid Christian churches now
attack so bitterly, is really the central teaching of
Christianity itself. To those who would read more upon
this line of thought, I strongly recommend Dr. Abraham
Wallace's Jesus of Nazareth, if this valuable