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TT^^' **~— ■••'^•T"*'^'""*"*^ 1896. i;^,-^ ' J :%1 "yM W^ sfSf-.* / =1 PHILOSOPHY OF LIFE '''-■- ' ■ - ' . \ METROPOUMN TORONTO CENTRAL LIBRARY Social ScimKfil ■21 BY D. L. ESTRANGE, Mental Scientist and Mind Reader, f 189G. \„.. METROPOUrW TORONTO CENTRAL LIBRARY .7 V- Social Scieaogs ■VfP wmmmmm iiUHHIipp T ''^ .^-^-r^. PREFACE. The author, in penning these lines, does so with the knowledge that there are many groping in heathenish darkness, regarding the most important truths and doc- trines of Life. Especially the young, who, as the chaff, are driven away through the rush and worry of every-day life, into mad careers or untimely graves — as the world is ever wont to indulge in many unlawfiil and licentious intercourses to relieve Dame Nature of opp?:es- sion. It becomes some one to speak '' out without reser- vation against these crimes, their causes and arrestives ; ' as a timely hint sometimes saves a ship which otherwise might founder. For the soul to be without knowledge, it is not good. Yea, saith the Sicriptures, " Buy the truth, and sell it not. " For want of knowledge my people perish." " Theyare as unstable as water." " Walking every one after the imagination of his own heart." M * 7 iipif lU ».«i^|.iKi|iL«n M y!p*y "^ PHILOSOPHY OF LIFE. ,/ THE question might naturally be asked, "What is Life, and on what does it depend ? " Theoretically it may be answered thus : It depends on digestion, production and retaining vitality or enough vitalizing life fluid to keep in pacO' with the daily loss or waste of the same. From the day a soul is born until the day of death, naturally speaking, digestion begins, and proceeds to carry on the work of supplying nature with vitality and strength. With the exception of brief intervals when excess or intemperance of some kind has clogged the course of nature and demanded a rest, wherein the body could regain its lost power to work. Or some poison or unwholesome food has been used that has acted as a poison to the system and produced exhaustion. As I have remarked, vitality is lost or oppressed when nature refuses to do her proper work of recuperating the body. And it behoves every- body who lays claim to bodily health to see to it them- selves that the stomach is supplied with proper food in sufficient quantities to satisfy hunger, and when that is done, ^o work in moderation and not in excess, for be- Xjll •^rjT '^m^fg!;^mf' 6 PHILOSOPHY OF LIFE. yond moderation lies intemperance. That none are compelled to go without their own consent. Let each be a law unto themselves after they have satisfied the laws of God, in whom is no excess. Build not your house upon the sands of humanity, or ignorance, or doubt. T^ut upon the truths of ancient'and and modern history that prove to you that all excesses in ; living and doing in any line ot life detract from the plea- / sure of living to that degree that it may be said there is ]/ no pleasure in it. The time was and is now with many» when they floated along with the common circumstances and ways of life, not dreaming or believing in a better way. But the nineteenth century has brought about proof by many, that man can make circumstances for himself when circumstances are unfavorable. Man has the undoubted right of pleasing himself and living in accordance with nature and nature's laws, so long as he injures not others. Humanity has no claims upon the life of another to the production of misery. But the habits and fashions sometimes seem to have. We need not yield to them. The wild animals are secretly pre- served from the inhuman skill of humanity by the higher powers which protest against all secret sins and inhuman treatment. The animals were made for man, while man made a proper use of them. But whan im- properly treated they are made a curse unto him, and are not sanctioned by the Creator of them. Circum- stances do not always favor some part of humanity, but they may not always remain in those unfavorable con- ditions wbich degraded humanity has placed them. Indeed it is hard for multitudes to show a sign of civili- I PHILOSOPHY OF LIFE. zitiun under some of the most oppressing of circum- stances that parentage has placed thorn in. It seems to have been truly said in Scripture that some are born to be destroyed, for they lack any convenience to a proper life or comfortable living. Failing this, they often com- mit suicide to evade the impostors of this world, who go about seeking whom they may devour. Many do not receive enough wholesome food to sustain the wants of nature or the loss of vitality that must be expended to gain a livelihood ; for the reason that the worlJ has not enough generous inhabitants to feed those who work and depend upon them for support. The nature of the majority of earth's creation love to gain much and give little, withhold all they can, or, as Scripture saith, grind the poor. As well might the/ eat their own flesh, hop- ing to be the better, for the end is poverty of body or soul, or both. For no man can be a gainer through those principles. We need only look to the animalp domesticated about a man's home to tell how he treats them, and the haggard faces of his servants, who attend him, to know how he supplies their wants. Nature revolts at such men's Christianity or civilization, for it's all a sham and pure mockery. The man of pure principles looks well to his flocks and his herds " and is not a niggard over them," knowing full well that he cannot receive profit without proper care — get out of them what he doesn't put into them. Unwholesome food and drink is the cause of one-half of the poverty and misery of any nation or people, and so long as humanity continues to follow the same man- ner of ^imngr that past generations, have done, 80 long will poverty, crime and misery exist. 8 ■■WfWt^^^llBPSPipi" iP PHILOSOPHY OF LIFE. V VITALITY RETAINED. Eat, d'gest, produce and retain your own vitality and strength ; these are words easily spoken, but not so easily followed or imagined. But possible to some, and possible to any enlightened person who has received the transforming principle taught by Jesus of Nazareth, when He said, " Be not conformed to the ways of the world, but transformed in the renewing of your minds." With Christ names and forms of doctrine were nothing ; denominations and sects were nothing ; but a new crea- ture born again after the spirit of Himself. Willing to be anything or nothing for Hin' who would as willingly serve as be served. With Clirigt, mind was the man, and body was the house wherein to live and keep inviolate from the false and untrue. ■•^'- Body was the house to build upon a rock (Christ), not the sands of conflicting arguments and false imagina- tions and teachings conjured by men. Mind hath built all things that are, and the mind of Christ hath built |all things that are secure and lasting. Failure proceeds from following the body or fleah — the will of the body or fle%h. Mind overcomes flesh and body — rises above and is superior to it. Mind places a restraint upon all unholy affections and ambitious, and guards against unholy desires, passions and acts of men. Thus vitality, the living force of the body, is retained within, as a guarded citadel, with its soldiers ready in all emergen- cies. Vitality resists diseases and poisons that daily come in contact with human nature, but does not always come off" victorious, fox the reason that some have not V - :i. .« tfi ♦. Vk- I. ■«?) I I^H ^ PHILOSOPHY OF LIFE. i. care enough of their natural body to cease stowing away all manner of garbage within it, so that it becomes a moral cesspool to the exclusion of all that is wholesome. Did people care as much for th^ inner parts as they are wont to do for the outer appearance of themselves, sick- ness would be the exception instead of the rule, or cus- tom. Mind was made to rule the man, body, soul and appetite ; to cause life to build up and keep strong unto a good old age, leaving death without a pain or struprgle. The blood flows as the mind wills ; the feet walk as the mind determines. Health returns as the mind returns to the will of Christ, or as the mind follows the leadmgs of Him who knew what was good tor man in all ages. Did Christ partake of all manner of noxious ingredi- ents, as modern society do ? On the contrary, we read of his cautiousness and choice of food. And He, being a Jew, rejected much of what common and ignorant people readily choose. Thus He defiled not His body with a multitude of noxious ingredients, suited to cause dys- pepsia and many other forms of disorder and derange- ment of the organs of life. "" ' ' When will man cease to follow the multitude to evil ? Usually, when he is unable to exist any longer in his foolish way, and compelled by force of circumstances and pain how to increase vitality and strength. As with, every evil there is a cause, first seek out the cause and do away with it, and the efibct or evil will cease or depart. As I have shown by a pen picture, the cause of disease or pain to be the loss of vitality and the use of noxious and unwholesome focki, which causeth thede ^mi^m^mm 10 PHILOSOPHY OF LIFE. r- : losses in pari ; then cease to make use of those things which learned men in modern, as well as ancient times, have foretold and prohibited, and cease to dwell upon things hateful and disgraceful to common sense, and lost vitality will be restored by degrees to its normal condi- tion. . ■'■' ' ' ' ■^"■- "^- "-•- ■•^'>v:; But not while the mind wills to walk contrary to truth and sound doctrine, for, as the Scripture saith : " He that willeth to do shall know of the doctrines ; Blindness is a bar to knowledge." And "A stubborn will resistetV the truth that maketh one see." As it has been remarked, the mine; must rule, in order to bring back strength to a weak constitution, or one run down. For in heaven, all is mind ; as with God, all is spirit or mind. Do not con- four d God with persons or look upon Bim as literally personal — one being or three. For God is everywhere as well as any one place or places. Not being personal. He is every whr;re that man is, or animal ; for by His spirit He rules and feedeth them and guides their daily course and intercourse. Then it follows, as God is spirit and love, the strongest power existing, He is in every heart until forced to depart by the will and consent of the person from whom He departs. Now, as I have shown you that God is everywhere, as well as one place, and that He is love, and can do no evil, it is readily seen and understood that God ruleth by love, and not by force, as all the past nations of the earth have done, and are doing in part now. But to return to the subject in mind : God is love and truth, which is another attribute of God or name ; in- vites you, nay, even demands your surrender, body, soul, and spirit unto Him, if you would be healed of disease. PHILOSOPHY OF LIFE. 11 which is, according to Scripture, called disorder, caused by a departure from God's laws or the laws of Nature, or both. The laws of Nature are God's laws written upon Nature, while the Laws of God are written in Scrip- ture for our instruction, that we may see and understand that the laws of Nature are in accordance with His spoken Word, although written by His personal servants or disciples. " He says, search the Scriptures, for in them is eternal life or lasting life ; all other kinds and forms of doctrine fail and are not lasting. Within them is written the manner of food ye shall eat, and that ye shall not eat. Certain kinds are prohibited forever from being used, other kinds are granted. Laws of cleanliness and know- ledge and description of the various forms of disorder that proceed from filthy food and licentious living. The Jews in former times were brought up under these in- structions, and regard them to this day. The swine they will not eat, the most noxious in the list, according to Scripture and experience — with the exception of their objection to Christ as the Messiah. Many Jews would to-day be the foremost people of the world, and unto them is the promise given that they shall return to their once-loved and lioly state ; as they fell through ignorance of Him who came to save them. To go a little further, we may see why He, Jesus, came to save, and how He desired to save them — not by being a proud king, and ruling as by an iron rod, as the Jewish nations rather supposed, but by knowledge and love — knowledge of the cause of all things, both good and evil ; knowledge of the effect before the cause was in action. Thus love, the iiilippipiplp^li rmm 'iiPWp'^iP^'^ 12 PHILOSOPHY OF LIFE. \: . i_. ruling power, caused Jesus the Perfect One to go out into all the earth, as a teacher to instruct them in and about the true way of living, that they might have life — true life — not aa they had been used to having, sometimes well and sometimes sick and in torment, but health con- tinually by following His instructions. Now let us see what were His instructions, or a part of them, in reference to sickness and health and everyday life. In the first place let us see what He said unto Martha, who would have Him take part between her and her sister Mary. Did he not say unto her, "Martha, Martha, thou art troubled about many things ; but Mary, she hath chosen the better part." What had Mary chosen ? To follow Christ, She was busily studying His way, and what she could do for Him. What did He say unto the licentious woman, who was on the point of being stoned to death, and her accusers. Did He not in a moment judge them and put them to shame by a simple question, which of you have not sinned, let him cast a stone at her, and in a moment tell her to go and sin no more. Thus dis- obeying the laws of her instinct by depraved nature, and allowing her better nature to rise and call Him blessed who had released her. - And as to food and cleanliness. His words were ever finding some way of avoiding the false and the foolish. To some He would apply one thing, and to others an- other, showing that He had an eye to cause, and the necessary remedy. Simple and always effectual were His applications. On one occasion clay, and on another spittle, and no doubt a personal command as regards food and cleanliness — though not always mentioned. ij>»yi{«trif< •?T?'VT-Ti«ri?y7^" PHILOSOPHY OF LIFE. 13 Bathing in running water was recommended, long before His time, with uncommon success. And He did not de- nounce the practice, however He may have considered it And as food, it is written. He ate butter and honey, that He miglit know to choose the good, and refuse the evil ; and at other times, bread and fish was His portion, and His disciples', and very likely they were fresh, not salted and unfit, for as a rule with God's people they were com- manded to get fresh each day, even though going on a journey. It is recorded the disciple was told not to take purse or scrip, neither two coats or shoes. For it was sup- posed they would, by following* His (Christ's) directions, be supplied with all that was necessary for bodily com- fort, as well as spiritual. Then if mind, or Christ, is to rule in this world, should man marry and be in subjection to woman, or woman to man, or should they be as Christ, ruling themselves and others, and being ruled by God the higher power — spirit would say, if ye have no need, it is better to remain single. While in some cases the same spirit would say, Ha that findeth a wile, tindeth a good thing. But it is always enjoined upon men to belong to Christ before marriage> and indeed the first important command in life. Then to chose one in the same standing in life, otherwise mar- riage seems a failure and a fraud, and entails misery upon others, so long as that mind rules the offspring. We read that Christ was tempted in all points like other men, yet without sin. For some good reason He chose to live a free man among men, yet not despis- ing a married life; nay, He rather sanctioned' it, but abhorred licentiousness or defilement of any kind. ^^^m^mmmm 14 PHILOSOPHY OF LIFE. \ ^-.- ^ -Vaul also spoke in favor of single life where the tempera- ment and circumstances favored it, even though one was loosed from a wife, it was better to remain single or seek not another. Christ said that they were not married or given in marriage, in Heaven, or the other world. If the kingdom of Heaven is within you, as He said it was and His authority being as clear as can be found, surely it would make it appear a mere matter of fact that man would be a safer and more reliable person to His own welfare, having his liberty, than He otherwise could be, with one to hamper him by her will, if contrary to his. To the married He said, let those that have wives be &» though they had none. Surely, if there is a heavenly state on earth, this would be within its radius. Where is no foolish indulgence, or mind leading thereto, the body would gain its normal state and become on a level with the miud ; thus, a house upon a rock, wherein no storm can destroy, on break down. There are circum- stances which do favor married life, and many sweets are often mingled with some bitterness, as it has been said, every heart knoweth its own, and often knoweth more than it should by reason of ignorance. We read it is not good for man to be alone. That was spoken, perhaps, in the primeval days of humanity, for now he need not be alone when there is such a mul- titude of creatures living in all parts of the earth. No doubt for a wise purpose the majority of the inhabitants of earth seek an helpmate. But those purposes are defrauded, or conflict with one or other of the twain who uni*^« their hearts to another, who are not in sympathy and harmony with the one they choose — their purposes I li^ li l lii l M iii i ili l l irri i ii.i ilf 'i i '-rl'i'tn jij i rilrt ii ^ftiiiuiiii PHILOSOPHY OF LIFE. 15 being different, or their temperaments and inclinations so different they could not accord. Bat to the main fact ; marriage was ordained for the replenishing and inhabiting of the earth, and the care of each other. Thus the com- mand, " Love one another, and thy neighbor as thyseif." It became a necessity for the Creator of man to leave him, when finished, in a state capable of enjoyment and pleasure even in the married state, or he would fail to comply with the command to increase and subdue the earth and the animals upon it. But with the pleasure allowed and granted he (man) took it upon himself, when tempted of his own lust and drawn away, to live in excess of his strength, and indulgence in licentious pleasures brought his downfall and endangered those who should come after him, and does in these days as with Adam and Eve, the first inhabitants — we have knowledge of this. Thus all are to be tried, and if found wanting, must receive the scourge due to their excess. The command is given to listen not to the tempter will of the flesh, but subdue the passions or fleshly motions, as did Paul, when he said he kept his body under, and made it subservient to himself or his own mind, as he had received from Christ. Liberty, to a certain extent, is truly granted to all men who wisely seek to use it, for the rule is, " Be ye temperate in all things." H^nce the power of restraint cometh from, or partly from, the overplus of vitality stored. He who eats and drinks greedily, must needs, while his digestive powers a'e strong, produce more than enough vitality for the com- mon or daily need of the body. Hence the desire to expend or indulge in libidinous pleasures until habitually — ■ i^kiu«*ivr' ^ftimtfftfm^T' le PHILOSOPHY OF LIFE. constituted for no other pleasure ; while on the contrary, others there are who are not capable of living in the same excessive way — cannot digest and produce enough vitality for their common daily labor and a temperate indulgence in the same pleasure. It is the natural desire for humanity at large to mate and leave some offspring behind, and to this end it was determined to be and appointed to be. But through numberless causes some are shut out or prohibited from reaping their desires ; indeed did they accomplish this one object and seek to go 1' ) farther, they would do well ; but with the privi- lege to go thug far and no farther, will takes the reins of pleasure, and seeks to live for pleasure instead of duty. Indeed did one indulge no more than duty demanded, bodily health could scarcely suffer, applying the rule of expending only the overplus or what the body could not contain, at such intervals as was compatible to Nature's laws and the mind of the wife's desires — allowing that she is not even demanding unlimited licence. But while mentioning the various circumstances concerning and controlling man's normal passions, it may not be amiss to state it to be a known fact that many debilitated and run down constitutions there are who would truly say, if they understood themselves and their surroundings, that to their food was largely due the cause of their debility and exhausted state, for Nature, deprived o{ its natural nourishment and nutrition, and displaced by a poisonous mixture, must seek to dislodge the deathly mixture, although by a loss of much vitality. Who has not noticed, when suffering from severe colds and influ- enza, an ejected mass of mucus, with the egg-like lymph ■\- -^ I -^«P PHILOSOPHY OF LIFE. 17 '« that needs to flow away in cojisummating the removal of the impure. Now, common sense would dictate to one that if they made use of no other ingredients but wholesome and proper food and drink, their bodies would not be loaded and provoked to discharge by coughing and spitting and blowing of the nostrils for weeks and months, large quantities of impurities, which are forced away by the poisons lodged within the mucus membranes of the various parts of the body. Exhausted nature resists a long time heavy loads of impurity, but in an unexpected moment, at last is sure to give way to death in some form or other. Now, as I have pictured by pen the sources of the worst of evils the races are addicted and led to, the one and the necessary thing the reader should do is to contemplate. Is the fact " can they ? " Or will they run the same gauntlet of life as many, and make a failure ? Or will they, as Paul says, after search- ing the Scriptures to see if these things be so, " fight the good tight of faith in Christ, who has promised to deliver from all that is sensual and unjust ? " Cleanse the fountain before the stream ; otherwise all is impure. We call the stomach the fountain concern- ing the body ; while the heart is the spiritual fountain concerning the soul. The stomach must be kept clean, and be provided with pure material, or the whole bodily structure becomes deranged. And the mind, or spiritual part of our being, must rule, in order to govern and con- trol the stomach, watch over and keep from it those ingredients which cause fermentation of food, and other derangements arising therefrom. But none can exercise this cautiousness except the heart — the fountain of the 18 PHILOSOPBT OF LIFE. soul — has been made willing, or is now determined to wUl and to do those things that cause the whole machin- ery of life to act in accordance with Nature's and God's laws. No man could conscientiously think that out of an impure thing, purity could emanate or be obtained. The wise breeder of dumb animals does not look for it. He has to look well to his stock and his herd if he would keep them free from contamination, and on record as pure in breed or free from disorder. Or a pure article from an impure material. Therefore, upon these pre- mises, we build no hopes of gaining perfect health and natural bodies, except we supply our bodies with pure material to build from ; saving the body thereby from being overburdened and worked to cast out the impurity; that Nature always strives to do, but often fails. And like the fluttering bird falls, a prey to paralysis or some other more horrible death. Sin and ignorance take the inost pains and the least trouble to arrive at the path of duty, and to follow it. It is the duty of all men to provide his body, or house wherein his soul lives, with a pure and proper material in the first years of his ability to do so, and not to think of taking to himself a wife to create disease and wretched- ness " until he has acquired a healthy body," and found a mate in the same condition, able and willing to live a life of unselfishness before seeking pleasure for pleas- ure's sake. Creation for righteous purposes is honorable in all, but for self-indulgence is disgraceful to the utmost, and pernicious. ^.^ : - :.. -j A few plain passages of Scripture are herein inserted, designed to lead to a more careful study of Scripture, tV i' 'w- PHILOSOPHY OF LIFE. 19 with a view to gain its proper meaning and especial benefit. Many more might be inserted on different sub- jects, and leading tc different opinions. But until the reader has chosen to be directed by the spirit and teaching of the child of Nazareth, the illumnationi necessary will elude his grasp and leave him unsatisfied and without true light and peace, and a subject of the most nauseating diseases humanity is heir to. D, L. Estrange. Luke xi., 13 — If ye then, being evil, know . . . how much more shall your Heavenly Father give the Holy Spirit to them that ask Him ; ix., 56 — For the Son of Man is not come to destroy men's lives, but to save them. Prov. 4 — Out of the Heart are the issues of Life. Levit. XX , 23 — Things abominable to God ; xx., 26- — Israel ities should be Holy for God chose them. Exodus xviii., 17 — Jeth;'o's counsel to Moses; xix., 10-14 — Sanctification taught by Moses to the people by God's command ; xix., 22 — Let the Priests also sanctify themselves j xxiii., 25 — Promise to heal sickness. - REFERENCES TO LAWS OF UNCLEANNESS. Ezekiel xxiii. ; Levit. xv. ; Psalms Iviii., 8 — The wicked go astray as soon as born. - *» < I Cor. iii., 17 — Whosoever defileth the Temple of God» him will God destroy. 20 PHILOSOPHY OF LIFE. Ezekiel xxiv., 13-23 — In thy filthinesa is lewdness. Because I have purged tlieni and thou wast not purged j 23 — But ye shall pine away for your iniquities. Romans iii., 17 — The waj of. peace have they not known. s . . . Galatians v., 13-18— Walk in the S[)irit; 17— For the flesh lusteth against the Spirit and the Spirit against the flesh ... so that ye cannot do the things that ye would. St. Luke vi., 40 — The disciple is not above his Master. Every one that is perfect shall be as his Master. Romans viii., 14 — For as many as are led by the spirit of God, they are the sons of God (powerful). All power is given to him who believeth. I John i., 5 — God is Light ; ii., 6 — He that saith he abideth in Him, ought himself also so to walk, even as He walked ; 15— Love not the luoiid, neither the things that are in the world. If any man love the world, the love of the Father is not in Him ; iii., 6 — Whosoever abideth in Him sinneth not : whosoever sinneth hath not seen Him, neither known hira; 9 — Whosoever is born of God, sinneth not. Vv' . ^ ■' x ;.' > I John iii., 18 — Let us not love in word, neither in tongue, but in deed and in truth. Roman vi., 4 — The resurrection of Christ. That, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk ; 12 — Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 4- "!Mm t^i^iSims^f: ~*lflR "^^Mf ■TtVjv^^Sk*' PHILOSOPHY OF LTFK. 21 m ■ i ■ m i 1 ^f r I 'iiii.othy ii., 14 — Adam was not deceived, but the woman being deceived was in the transgression. w::'.- . HEALINQ. Jeremiah vi., 14 — They have healed the hurt of the daughters of my people slightly, saying, peace when there is no peace ; ix., 14 — But have walked after the im- agination of their own hearts. John iii., 19-20 — Men love darkness rather than light. Psalm li. — David confesseth his sin. Behold 1 was shapen in iniquity and in sin did my mother conceive me. . Acts iii., 16 — healing power ; 17 — Christ crucified through ignorance. Acts iii., 23 — Destruction threatened to all who will not hear Him — in the Revised Version, all who will not obey Him. RESURRECTION. Romans vi., 13 — But yield yourselves unto God, as those, that are alive from the dead. Matthew x., viii — Heal the sick, raise the dead. CoUossians iii., 4 — If ye then be risen with Christ ; 9 — Seek those things which are above; i., 13 — Heaven de- scribed. KNOWLEDGE. Colossians iii., 10 — After the image of Him, that cre- ated Him ; ii., 12 — Risen with Him through the faith of the operation of God, who hath raised Him from the dead ; 20 — Why are ye subject to ordinances ? '■j^miiiLllkUJWilJiillll, ii.«ii.!"iL, |i"i"W 22 Vi. PHILOSOPHY OF LIFE. .\ r I Cor. XV., 3 and 4 — Resurrection ; 22 — Resurrection 44 — Resurrection. .1 COVETOUSNESS. Luke xii., 15 — Beware of covetousness, for a man's life consisteth not of the things he possesseth. - Christ's RESURRECTION. Mark xii., 26 and 27 — He is not the God of the dead,; but of the living. 7 : ALL THE LAW IN ONE WORD. « Gal. v., 13 and 14 — Love thy neighbor as thyself; 24 — They that are Christ's have crucified the flesh ; put to silence emotions of the flesh. A few passages of Scripture leading to a study of the Scriptures. Things promised and prophesied in Scripture that should come to pass. A part has already been enacted. A part is now being enacted in many places. A part is yet to be performed. But one jot or tittle si. all not pays £|,way until all is fulfilled or made perfect. *- Acts iii., 23 — Is. now being fulfilled. Destruction of all who will not hear Him — in the Revised Version, obey Him. Acts iii., 16 — Healing ^ott'er. • - V" f JUDGMENTS OF GOD. Jeremiah vi., 7 to 19 ; 14 — They have healed the hurt of the daughters of my people slightly ,^saying peace •^■s '^-M- ■j- -j?tr"^'%!!*.i M. PHILOSOPHY OF LIFE. 28 when there was no peace ; viii., 11 ; ix., 14 — In the imagination of their own heart, which their fathers taught them. PUNISHMENTS ACCORDING TO THE DEEDS DONE. Luke xii., 48, 49, 51. Father against son — 53. Luke xi,, 46 — Woe unto you lawyers also, for ye lade men with burdens grievous to be home. REDEMPTION. -A Psalm XXX,, 7 — For with the Lord there is plente- ous redemption, and with Him there is mercy. eternal life. ■\:. St. John vi., 68 — Thou hast the words of eternal life. Truth that gives life. To whom shall we go. vi., 63 — Spirit that quickeneth ; flesh profiteth nothing. Thess. xi., 10 — Cause of being lost, xii., 13 — Because they received not the love of the truth. r ■--'.■■ f temptations. .: I James i., 14 — Every man is tempted when he is drawn away of his own lusts and enticed. fleshly emotions. I James ii., 26 — Faith dead without works. Prov. xxix., 19 — Will not be corrected ey words. (But example and precept). Exodus XV., 26 — I will heal thee. wvm 9 iiii^i/jupi-^n^^p^-^p^^iip^ / mmmm mm 24 PHILOSOPHY OF LIFE. Psalms ciii., 3 — If obeyed. ^ •=^.. li: , ■ ^ Thess. iv., 3— Unification ; vii., 9 and 1 1— Do your own business ; 14 — Support the u'eaA;. Numb, xix., 13 — Whosoever purifieth not himself de- fileth the temple of the Lord. f:f - PURIFICATION. ^^-' , I Peter ii., 11 — Abstain from fleshly lusts. . Luke vi., 49. — He that heareth and doeth not is lik- ened to building on the sand. Prov. xxxi., 3 — Give not thy strength unto women, or thy ways to that that destrQyeth kings. , , Job xl, 6 and 7 — Gird up thy loins like a man. James ii., 26 — For as the body witliout the spirit is dead, so faith without works is dead. Dead in sin if not obeying the commands. Why callest thou me Lord and do not the things which I say. If thou wilt thou mayest be clean. Receive ye the Holy Ghost, the Spirit, the power. Submission to Christ causes the spirit to fall upon whosoever willeth to do the work of Him who sends here or there. - - PREPARATION FOR WORK. I Peter iv., 1 — Arm yourselves with the mind of Christ. No longer live in the lusts of the flesh. , ; >■: SERVANTS. Rom. vi., 16 — Ye are hie; servants when ye yield your- selves as servants to obey. r I,,i.,,_, .^,,*)iiu.,,-ipy|!iijii lf,K\^.|||Jippi|||Pii| ^mm mmm PHILOSOPHY OF LIFfe. 25 \J PrOiV. XX., 27 — ^^The Spirit is the candle of the Lord. Matthew xxvi., 41 — Spirit willing, but flesh weak, I Cor. ii., 10 — Spirit searcheth all things. II Cor. iii., 3— Written with Spirit of living God, in fleshly tables of heart; C — The latter killeth, but Spirit maketh alive; iii., 17 — Now the Lord is that Spirit. Where the Spirit is, there is liberty. Matthew xxiii., 8 — One is our Master, even Christ. ; -C PREPARATION. c* Rom. viii., 9 — Have not the Spirit of Christ, he is none of His ; 10^ — If Christ be in you, the body is dead to sin. . -- . , : : Rom. XV., 1 — We that are strong ought to bear the infirmities of the weak, and not please ourselves; xv., 3 — For even Christ pleased not Himself. A NEW creature; Cor. v., 17 — If any man be in Christ, he is a new creature, not in name but in deed. - ^ ■:'i^-r:y ;"■-• -'-'-LIBERTY. ■'-.:v: Gal. v., 13 — Use not liberty for occasion to the flesh ; 14 — All the law is fulfilled in one word, even in this : Thou shalt love thy neighbor as thyself; 18 — If led by the Spirit ye are not under the law. -.-'r.i ipiiutJiLiiimi-. PHILOSOPHY OF LIFB. 2^ For severe colds and general pains all over, or inflam- mation, use warm bath, or equalize the temperature and circulatior. of the body by any means possible without producing exhaustion, using plenty of fresh air and exercise when possible. , FOR FITS. Use the warm bath. FOR FELONS. Equal parts of aqua ammonia and sweet oil. as soon as it appears. Apply FOR CORNS. Use a plaster of pine turpentine after paring the hard top off. ;j£«£i$£^