complete union! But how, I would ask, can you account for this prodigy on any mere natural principle, separate from a principle distinct from and above nature? For bodily flesh, it is evident, is of itself dead, and consequently, as utterly incapable of healing its wounds as of restoring itself to life, when separated from its living soul. You are compelled, then, to resort to a higher principle than that of mere flesh, if you wish to explain satisfactorily even the healing of your finger. Yet what is thus true of your finger, is true likewise of every other part of your body, in which, it is manifest, a healing power is ever at hand, to restore to its wonted health and integrity what has suffered injury, or been the subject of disorder and decay.
And here allow me to remark, that both the existence and operation of the above healing principle in the body are recognised by some of the highest medical authorities, whilst, at the same time, they assert its perfect distinction from the body; and, as a proof of this assertion, contend, that the cure of bodily diseases depends very much on the state of the patient’s mind,—particularly in regard to his affections, whether they be violent and restless, or, on the contrary, submitted and resigned. And what a demonstration is this, that the healing principle, of which I am speaking, is in connection with the mind of man, as well as with
