GOD THE
BANKER
W. John Murray
New
Thoughts on Old Doctrines
Divine Science Publishing Co.
New York, N.Y., 1918
[1]
“The Lord shall open unto thee his
good treasure, the heaven to give the
rain unto thy land in his season, and to
bless all the work of thine hand: and
thou shalt lend unto many nations, and
thou shalt not borrow.
“Yea, the Almighty shall be thy
defense, and thou shalt have plenty of
silver.
“The Lord is my shepherd; I shall
not want.
“The young lions do lack, and
suffer hunger: but they that seek the
Lord shall not want any good thing.
“Trust in the Lord, and do good; so
shalt thou dwell in the land, and verily
thou shalt be fed.
“Yea, the Lord shall give that
which is good; and our land shall yield
her increase.
“Thou openest thine hand, and
satisfiest the desire of every living
thing.
“Riches and honour are with me;
yea, durable riches and
righteousness.
“That I may cause those that love
me to inherit substance; and I will fill
their treasures.
“There is that maketh himself rich,
yet hath nothing: there is that maketh
himself poor, yet hath great
riches.
“Wealth gotten by vanity shall be
diminished: but he that gathereth by
labour shall increase.
“By humility and the fear of the
Lord are riches, and honour, and
life.”
[2]
BLANK
[3] GOD THE
BANKER
"My God
shall supply all your need according to
his riches in glory by Christ
Jesus”--PHILIPPIANS 4:19.
THE close
connection between righteousness and
riches has received little emphasis from
the time of Jesus down to the present
day. All too frequently we have been
treated to sermons adopting the belief
that righteousness and riches are rarely
found together. The poor man takes some
consolation from the belief that piety
and poverty are often found in very close
company; so common has this experience
become, that we have come to associate
poverty with piety. There are those in
the world who believe that it is
impossible for a man who is righteous to
become rich. They tell us a righteous man
seldom acquires anything. And yet we have
abundant testimony from both the Old and
the New Testaments to prove that the
association [4] between righteousness and
riches is so close that where we find a
lack of riches, or a lack of prosperity,
or a lack of comfort, we should seek the
cause.
Only
yesterday men believed that God was the
cause of poverty. There are those
champions of other men's poverties, who
would have us believe that it is the
sharp spur of necessity which drives men
to do the great things in life; when they
become successful and prosperous,
incentive departs and art goes by the
board. These men take a few isolated
cases. They pick out some of the great
artists in the world, and tell us what
they accomplished in the days of their
poverty, and how little they accomplished
when they became prosperous. This may be
true in certain individual cases, but art
has been perpetuated largely by the men
who have been successful, not by the men
who have been failures. Art, music,
literature, and science have all been
perpetuated by men who have refused to be
carried away on the waves of prosperity.
For one artist you may cite who has given
up his art and lost [5] his incentive
because he has become suddenly successful
and prosperous, you can cite an Edison, a
Ruskin and a host of others, who,
notwithstanding the fact that they have
succeeded in life and become prosperous,
or are prosperous, have continued their
arts and sciences with the same
indefatigable zeal they would have given
had they been the poorest men in the
world. It is not always prosperity that
destroys incentive. Poverty has destroyed
a great deal more. The lash of poverty
has destroyed courage and hope and
ambition and desire; if we could count
the cases where budding genius has been
nipped by the effects of prosperity or
the frost of poverty, the latter would so
far exceed the few exceptional instances
of prosperous men who have given up their
arts or sciences because of their
prosperity, that there would be no
comparison. It is ridiculous to assert
that prosperity, as such, has an
injurious effect upon art, or literature,
or music.
I know of no
more blighting thing in the world than
poverty, notwithstanding our [6] early
teaching that it is a virtue, and,
although some have assumed it as such,
nevertheless there is a phase, and a side
of it, that is not tolerable.
That is not
poverty which permits a man to leave the
world and seek a cloister or a monastery
where his wants, such as they are, are
anticipated; where the cares and
responsibilities of commercial life never
touch him! That is prosperity of a kind.
Wherever a man's wants and needs are
anticipated and he knows that tomorrow
morning he is sure to get his breakfast,
provided he is living, and that tomorrow
night he is sure to have his bed,
provided he still lives, there is no
poverty, There is poverty where a man is
clashing with the hard things of the
world and, regardless of his efforts to
make good honestly and legitimately, is
nevertheless not always sure that he is
not going to suffer want and lack. So it
is in Divine Science: we are striving to
rise above poverty, even as we are
striving to rise above pain.
I know there
are those who feel that religion should
never be used for purely mercenary [7]
purposes. But that which actuates an
individual to rise above want or disease
is not a mercenary purpose. It is his
divine right. If you follow closely the
reading from the Old and New Testaments,
you will see that there are innumerable
promises of wealth and abundance and
riches, to the righteous man, to the
godly man. "No good thing will he
withhold from them that walk uprightly,"
says the Old Testament.
What is the
matter with us that the suggestion and
the claim and belief in lack so
frequently knock at our doors? It is
largely a question of belief with most of
us. Many of us were born into poverty.
Many of us were raised on the saving
habit. The word economy has been dinned
into our ears from our earliest
childhood. No matter how much money you
acquire, economy is a sure harbinger of a
certain kind of poverty, because it
breeds a spirit of limitation. It breeds
the thought of contraction.
"There is
that maketh himself rich, yet hath
nothing." There is that one who acquireth
great wealth so far as money is
concerned, [8] and yet is poor in spirit.
Such an one has not time to enjoy it,
does not know how to spend it. "There is
that maketh himself poor, yet hath great
riches." We have been prone to
spiritualise this text. If a man were to
become absolutely poverty stricken, and
yet were rich in the grace of God, he
maketh himself poor because he keeps his
cash in circulation, and yet he hath
great riches of enjoyment, of pleasure: I
do not mean reckless abundance. The man
who knows how to keep his cash in
circulation rationally, is going to get
more out of it, is going to get more out
of life than the man who endeavours only
to hoard and to save and to accumulate.
We must needs learn the sacred art of
distribution. But we can never learn it
until we realise that as children of God
we are exempt from poverty, even as we
are exempt from pain.
This is one
of the lessons we are learning. We are
learning that we have a right to be free
from this distressing disease--that we
have a right to be free from poverty,
because it is a disease. It is the mother
of those [9] hellish twins, sin and
sickness. How often men have been tempted
to barter their honour, and women tempted
to barter their virtue to escape it?
Instinctively we rebel against poverty.
And when we read the Bible carefully we
find that poverty is the immediate
consequence of wrong thinking,
unrighteousness. We find that it is not a
divine visitation, and we also find that
there is a way out of it. Divine Science
is leading us into this great way.
When Jesus
said, "Ye shall know the truth and the
truth shall make you free," I think he
also included poverty as one of the
things from which freedom was needed,
because he must have known the dire
consequences of poverty. He was just as
keen a sociologist as our sociologists of
today; the more they penetrate beneath
the surface of social conditions, the
more convinced they become that
drunkenness and harlotry and theft and
greed are all more or less trifles to
this, the great mother of all evils.
There was a
day when we declared that poverty was the
direct consequence of drunkenness. [10]
Jane Addams declares the very opposite is
the truth--and surely no one can speak
with more authority than Jane Addams; she
declares that drunkenness is all too
frequently the effect of poverty. Those
of you who have ever tested its bitter
grip know what temptation it has brought
with it. How easy it is for a man, at
least for a short time, to lose the sense
of lack through imbibing liquor! How easy
it is for a woman to lose for a time the
sense of lack, through the taking of
morphine!
Oh, if we
could look into the souls of men, of the
people who are victims of these habits, I
am sure we would find that poverty has
driven the majority of them to this
degradation. No man today turns to
whiskey or morphine from sheer love or
inclination. The taste is cultivated as
time goes on, for in most cases anxiety
or great sorrow has driven them to it;
all too frequently, Jane Addams tells us,
it is poverty.
It is one of
the greatest enemies of man. We are told
expressly that we must fight [11] these
enemies, the enemies of true peace, of
true purity, of true perfection, of true
love and all happiness. We are told one
of the great causes of poverty is
ignorance. We are told that, wherever
communities are lifted out of their
ignorance through enlightenment, through
educational advantages, their poverty
begins to decrease. Sociologists, who
have watched the upward trend through
these advantages, give us this as their
firm conviction.
Those of you
who employ men, place a premium upon
enlightenment. Ignorance commands a very
low wage. I know that today you can get a
great deal of muscle for very little
money. But when you come to buy mind, it
is a different question. Men of mind
place their own value upon their own
minds. Men of muscle have other men's
valuation placed upon their muscle, and
so, after all, there is the question of
mind versus muscles. It is a question of
intellect. It is a question of soul. It
is a question of the spiritual nature of
man, and the cultivation of all these
qualities of soul, [12] mind and spirit
are the necessary means by which the
individual and the community are to rise
above its condign misery and persistent
poverty. Other escape there is none.
Therefore I can readily understand why
Jesus said, "Ye shall know the truth, and
the truth shall make you free."
He included
poverty in this freedom, for until we are
free from poverty there is very little
chance for us to live. There is no
freedom. A life harassed with the cares
of this world and distressed by the
limitations of the unknown is impossible.
Naturally we become irritable, impatient,
hard to live with. Who can blame us?
When a
man--or a woman--is struggling to take
care of those dependent upon the effort,
whether children, or parents, or brothers
or sisters, or himself, he knows how
extremely difficult poverty is. There is
no quality in it to sweeten the nature,
to give the individual time to think
about the great things of God. I defy any
man, whose time is so filled with work
that his mind is absorbed with it and the
thought of limitation [13] and lack, who
has no time to dwell upon the Spirit, to
be as spiritual as he would be if his
mind were taken away from these
distressing conditions!
There are
many men in the world who would gladly
become monks, if by taking orders and
going into an institution, they could be
freed from these responsibilities. But we
never overcome an error by running away
from it. An error that is not fairly met
and conquered by the truth, will live to
torment us later. So it is that we are
combating lack and limitation in our
personal lives and in our business,--and
that by divine authority.
We are
taking refuge in the Bible, in the
teachings of Jesus. I know it is
generally said that Jesus recommended
poverty, and when the rich young man came
to him and asked what he should do in
order to enter into eternal life, Jesus
said, "Go and sell that thou hast, and
give to the poor, and thou shalt have
treasure in heaven: and come follow me."
It would seem indeed as if Jesus were
recommending poverty. But [14] that was
only poverty for one man, because, if he
sold all he possessed and gave to the
poor, then the poor would not be poor.
They would become comfortable and
comparatively prosperous. He did not give
the same advice to Nicodemus. He did not
give the same advice to the wife of the
Roman officer, who was fabulously
wealthy, and who, tradition tells us,
provided him with his wonderful seamless
robes. We hear nothing of his giving this
advice to other people, but just to this
young man. And yet we take this isolated
instance from the New Testament to
recommend poverty as a necessity on the
part of those who would follow the
Christ. Let us examine the case and
see.
This young
man came to Jesus with great profession.
He wanted to live the life, and asked,
"What good thing shall I do that I may
have eternal life?" The rich young man
only wanted another treasure. He wanted
in addition to all his wealth, peace of
mind and the spiritual life. These can
only come through a certain amount of
self-sacrifice. [15] He wanted
everything, as was evidenced by the fact
that when Jesus said to him,
“Observe the commandments, Honour
thy father and mother, Bear not false
witness, Love God and love your fellow
men,” the young man protested his
great morality. He said, “All these
have I observed from my youth.” He
was extremely moral. Then Jesus said,
“One thing thou lackest: go thy
way, sell whatsoever thou hast, and give
to the poor, and thou shalt have treasure
in heaven: and come, take up the cross,
and follow me.”
Jesus knew
that he loved money for the sake of it
and not for the good he could do with it.
Jesus was clairvoyant and he read the
minds of men. He saw that this young man
was an accumulator, an acquirer,
gathering together and heaping up wealth
with only one object in the world: to
have it. And Jesus knew that nothing
could be done for the man until he
wrenched him away from his love of money
as such.
There is no
sin in having a great deal of money if we
use it wisely; there is sin in [16] not
having any at all. If we have been
associating virtue with poverty and
poverty with vice, we must stop it,
because it has no Scriptural reason. On
the contrary every text I have quoted is
an indication of the fact that
righteousness and riches go hand in hand.
If we are not comfortable and prosperous,
then in some mysterious way we are not
righteous.
Righteousness means right thinking. If we
are not righteous it does not mean that
we are not moral. Many a moral man is not
a righteous man, but every righteous man
is a moral man. Hence it is that we see
so-called very pious men who are very
poor. True; but there are riches that
come through right thinking. There are
many who do not realize that "all the
Father hath is theirs." They do not
realize that it is "the Father's good
pleasure to give them the kingdom"; not
realizing it, they try to beat the desire
down with semi-starvation, or starvation
altogether, on the principle that
goodness and gold are never found in the
same company. Everywhere you hear it,
[17] until it has become common belief
that a rich man must be a dishonest
man,--dishonest somewhere, somehow--or he
would not be rich. People tell you that a
man cannot acquire a certain sum of money
without being dishonest, without doing
dishonest things. That may be true in
some cases, but not in all.
The thing we
must learn through the study of
Christianity in its scientific sense, is
that poverty is no more the creation of
God than is disease, and that God does
not wish his children to be poor any more
than he wishes them to be sinful or
sickly, and that it is man's divine right
to be comfortable, to be well fed, to be
well clothed, to be free. And when he
knows the truth concerning his divine
heritage, he will be free. And when worry
and anxiety give place to trust and
confidence in the Almighty, when man
realizes that God is indeed his Banker,
even as he is his Life, then will man
come to the mount of tranquility of
thought and clearness of mind and
perspicacity, and these are the essential
necessities of all successful enterprise.
[18] But no man can succeed whose mind is
hampered by fear and anxiety, for these
limit his vision. He can not see his
opportunities. The man who is afraid
“shall not see when good
cometh,” says the Bible. The man
who is not afraid “does not see
evil even when it approacheth,”
says the Bible. He has no eye for it. He
has no belief in it. He has no thought of
lack, no belief in insufficiency and
poverty, and consequently having no
belief in it, or fear of it, it can never
touch him.
We must go
out in the direction of that which we
desire, and going on in the direction of
it, we shall find it coming to meet us.
Again it is the story of the prodigal son
and the father. As man turns in the
direction of God the Banker, God the
Banker is there to meet him and his every
demand.
How often
have we demanded of God that he meet our
daily requirements? Very rarely. How
often have we turned to other sources, to
other channels, to visible things, and
often with the thought that if our
substance [19] did not come through
these, it would not come at all, for
there was no other place for it to come
from? How often men have said, "Every
avenue and every channel is closed!" When
men say that, they forget that the
resources of the Holy Spirit are
inexhaustible, eternal, and infinite in
number. When men limit the channels of
their supply, or the avenues for their
advancement to their field of vision, or
to a particular line of business, they
forget that God has infinite resources
wherewith to bless and enrich them. And
it is God who blesses and enriches
us,--though some men think they acquire
their fortunes through their own
ingenuity. They deceive themselves. There
is only one source through which true
riches ever come, and this is the Great
Source of all Substance, God.
Riches come
to the man who exercises his mind, his
thought force, through concentration on
the plane of the subjective, dwelling
particularly upon the thing desired, upon
success, upon prosperity, and never
allowing his mind to dwell upon lack or
poverty. [20] If poverty knocks at his
door, he says to it, “Get thee
behind me, Satan.”
How many of
us do this when the suggestion of
limitation or poverty knocks at the
door,--how many of us say, “Get
thee behind me”? Not many! We cry
out and become at once trembly and shaky.
Do things look as if they were going to
turn the wrong way? Immediately the
man’s heart faints within him. How
many take refuge in the thought:
“The Lord is my shepherd, I shall
not want,” the Lord is my Banker?
How many take refuge in the Truth? How
many are able in trouble to take refuge
in the Divine Truth, remaining cheerful
and realizing that God is indeed their
Banker, and that “No good thing
will he withhold from them that walk
uprightly”?
At first,
perhaps, this sounds somewhat foolish
because we have not been taught in the
past to rely upon the Infinite. We have
been taught that when our material
streams are dry, it is useless to look
elsewhere; if we have taken refuge in
prayer, it has nearly always been a form
of petition, a begging [21] of God that
he might in his wonderful mercy lift us
up out of our trouble.
How rarely
have we said: "Thou art my Banker and
Thou knowest my needs. Thy substance is
greater than all my needs. Thine
abundance is greater than every demand I
can make upon it. Thy resources are
unlimited. Thy ways are innumerable and
infinite. There is none like Thee! If a
few channels are closed on that side,
there are others over here, and back of
me and in front of me, that are open. I
shall claim my divine right. I shall
claim substance as my own."
Some may say
that this new religion is deifying
prosperity. Well, let us admit it is a
new religion that is deifying prosperity.
Is that not just a trifle better than the
old religion in which men deified
poverty?
But we are
not deifying prosperity. We are claiming
it as the divine right of every child of
God. And once this fact filters itself
into the mind of man he becomes strong in
the degree he understands its meaning.
Any thoughts that make for failure
gradually [22] lose their hold upon
him,--anger, fear, ignorance,--these give
place to spiritual enlightenment. Knowing
the truth, we become free, free from
anything that makes for poverty. Slowly
but surely we rise above the miasma of
this blighting influence upon human
life.
Perhaps we
have thought that society has conspired
against us. Perhaps some of us have felt
that it was a wise act on the part of God
that we did not have prosperity and
riches, because if we had had them we
might have become renegade. Well, that
may be so, but many become renegade
without riches as the incentive. More men
have become renegades without riches than
with it. That a few rich men have become
vicious is true. But we must not be
limited in our investigation of things.
Look where you will and what do you find?
You find this wretched thing,--poverty!
Truly there can be no more room for it in
heaven than for disease. I can no more
conceive of a poor man having a
comfortable place in the kingdom of God
than I can conceive it of a sick man or
[23] a sinful man; because, if a man were
struggling with poverty or disease, and
were in the kingdom of heaven, it would
not be the kingdom of heaven to him.
There is no room for poverty in the
kingdom of God any more than there is for
disease.
Poverty is a
shadow, that is pretending to be
something, a passing ghost, that has
derived most of its power from our belief
in it. Who is there who has not felt its
blighting influence? Whether or not he
has actually felt it himself, he has had
those close to him who have felt it. Who
is there who has not felt that old age
will bring with it the pangs of poverty?
This is a blighting thought. It is
poverty that we must array ourselves
against, because it is so provocative of
discord, disease and dissension. Who has
not lived in a family and felt the weight
of its limitations?
In the past
we rather argued in favour of it, and
said that mastering it developed
character; through the clash with poverty
genius was born. It is true that men have
struggled up through wretched poverty and
[24] made good; but all the presidents of
the United States were not born in log
cabins. Do not let us forget that. We
emphasize one or two who have succeeded,
forgetting that the greater number of the
successful were neither born nor raised
in squalid surroundings. We have just as
good and successful men who have come up
out of a beautiful harmonious prosperity.
So again we say that poverty has nothing
to recommend it except the things it may
develop in some characters. A man may
develop a beautiful character in a
harmonious, refined atmosphere, though
there are those who may disagree with me.
It is said that the muscles of the most
feeble become strong in an atmosphere of
prosperity. I am sure there are those who
would like a chance to try and see if
they could not grow strong in an
atmosphere where there was less strife
and struggle. I know there are many
things you could do, not only for
yourselves and for those you love, but
for the outsider, if you had more
substance, and could do it legitimately
and in a Christlike way.
[25] You
frequently wish that you had more than
you have, that you might be of more
service in the world. What are those
wishes, those desires, if they are not
the instinctive longing for those things
you could use for yourselves and others?
When you become rich and prosperous
through Truth, you will not have any more
than God intended you to have.
“Behold, all that I have is
thine;” and Jesus was not talking
foolishness when he said, “It is
your Father’s good pleasure to give
you the kingdom.” “It is the
father’s good pleasure” that
we may have life and health and strength
and happiness and opulence.
The new
religion says: “Claim it. Not
arrogantly, but as your divine right as
the child of God. It is your right to be
as free from poverty as from anything
else that is distressing. Go out into the
world, realizing that it is your right to
live, and to live well and comfortably.
This does not mean to live foolishly. It
means to live as God intended you should.
It is your right; claim it.”
[26] This is
a new thought to some of us. When we are
told that we have a right to claim
prosperity, it seems too good to be true,
because race belief has told us that all
men cannot be prosperous, that there must
always be a few who are rich and an
extraordinarily great number who are
poor.
This race
belief is the thought we must overcome,
this race belief in, and this race fear
of, poverty. Cultivate the mind, develop
the intellect, sharpen the wits, and all
with one thought,--that of overcoming
this universal enemy. And when it is
overcome, you will find many of the
diseases that the human body seems to be
heir to will disappear with it. I wish
that I might enumerate some of the
diseases that I know are directly
traceable to poverty: not only insomnia,
the inability to sleep nights; or
dyspepsia, the inability to digest your
food; but some of the worst
diseases--diseases that are malignant,
that are contagious to the touch, and the
diseases that result from weakened
condition--are directly traceable to it.
To what? To worry. Over what? Poverty.
[27] Then if you go back you will find
that the mother of most of the diseases
is this very thing we are combating, and
combating religiously, not because we
wish to have great prosperity and riches
in order to live like fools! but in order
to live like angels, blessing and
benefiting others who do not realize the
truth as we do, lifting them up gradually
to a comprehension of their own
divinity.
It is not
the desire of students in Divine Science
to be prosperous in order to accumulate
riches. Sit down and quietly consider how
much more you could accomplish with more
money, how vastly much more money you
could expend in doing good.
It is not
ignoble, it is not unchristian, it is not
irreligious to demonstrate money, as some
people in our Thought style it,--if we
are going to do it in this way;--if we
are going to build up a movement, if we
are going to labour to start an
educational society whereby humanity will
be blessed and benefited, if we are going
into the homes of the poor and for a time
dispense our money [28] in so-called
charity, so as to lift them above poverty
and the necessity for charity.
Every one
who reads this would be happier if he had
more means with which to do good. The
resurrection of Jesus means vastly more
than we shall find in many of the
interpretations which have been placed
upon it. The Christian who has not been
resurrected above lack is still in the
abysmal depths where there is no peace,
no power, no freedom, no liberty. Let him
be resurrected never so high above his
passions, if he has not been resurrected
above his poverties he is still unhappy
because the thought of limitation
oppresses him.
We are not
making prosperity a god; we are making it
a divine necessity. And when you think it
over you will see it is your divine
right; it is the divine right of every
man, woman, and child in the world, not
only to breathe all the air and take all
the rest, comfort and relaxation he
needs, but also to have all the clothes
and the food he requires. We give him all
the air he wants, because we cannot hide
it from him; but we [29] do not give him
the right to the other things, and we do
not take the right ourselves to trade in
all the other things.
Demonstrating prosperity is not a sin. We
should say every day, “The Lord is
my Shepherd, I shall not want.” And
you can substitute the word Banker for
Shepherd. “The Lord is my Banker, I
shall not want.” Are you distressed
in your business lives? Hold this
thought. Are you suffering from the
suggestion of limitation? Has some one
defrauded you? Take this suggestion: The
Lord is my Banker, I shall not want. Hold
to it. And in ways you cannot think of
today, through channels you never dreamed
of, it shall come to you because it is
the law: you shall have all you need.
Let no
thought of lack or limitation knock at
the door of your mind and find
admittance. Put a sentinel at the door,
and challenge every thought that comes.
If it is the thought of lack, reject it
instantly because it is not of God.
Reject the thought of poverty just as
quickly as you would the [30] thought of
theft. There should be no more room in
your mind for one than the other. A man
who refuses to admit a thought of theft
to enter his consciousness, will take a
thought of poverty into his mind and not
raise a doubt about it. He does not
realize that he is unrighteous because he
is admitting an unrighteous thought. He
has admitted the idea of poverty into his
consciousness, and later on he marvels
that he finds it manifesting in his
bodily affairs. It would be a miracle if
it did not.
Men become
prosperous because of their prosperous
thoughts even when they are not
righteous. A man remains poor even when
he is pious because his is the poverty
thought. Challenge the thought of poverty
every time it comes to your door. You do
not have to admit it into your mental
household any more than you have to admit
a tramp of the road into your material
household. You will find that it will
cause you as much trouble, and more, than
the tramp, because the poverty thought
clings like a burr. Avoid it with all the
strength of your character [31] and
purity of your soul because it does not
proceed or emanate from God, who is the
Giver of all good, the Source of all
blessings, the infinite inexhaustible
Source of all supply, in whom there is no
lack; "in whom all fullness lies," says
the Bible. There is no limitation or lack
in the inexhaustible Source of all Good.
If you cannot find it in God, you cannot
find it anywhere.
If any
suggestion of lack comes to you, be
instant in prayer. Do not allow the
thought of poverty to put its foot over
the threshold. Meet it with this positive
affirmation: "The Lord is my shepherd, I
shall not want;"--the Lord is my Banker,
I lack nothing. I am living in the
inexhaustible abundance of the Holy
Spirit, I am not afraid. Depend upon it,
if you do this, you will find yourselves
benefited mentally, physically,
financially; it will be the beginning of
an excellent habit, a habit which will
make for the building up of legitimate,
honourable prosperity and the usefulness
which [32] grows out of legitimate,
honourable prosperity.
Let this
thought remain with you:--The Lord is my
Banker, I shall not want.
* * * * *
New Thoughts on Old
Doctrines
Table of
Contents
(Formerly at
Northwoods Divine Science Resource
Center)
