[Page 208.]
“Thy Will Be Done”
This is the law of Truth to error, “Thou shalt surely
die.” This law is a divine energy. Mortals cannot
prevent the fulfilment of this law; it covers all sin and
its effects. God is All, and by virtue of this nature and [5]
allness He is cognizant only of good. Like a legislative
bill that governs millions of mortals whom the legislators
know not, the universal law of God has no knowledge
of evil, and enters unconsciously the human heart and
governs it. [10]
Mortals have only to submit to the law of God, come
into sympathy with it, and to let His will be done. This
unbroken motion of the law of divine Love gives, to the
weary and heavy-laden, rest. But who is willing to do
His will or to let it be done? Mortals obey their own [15]
wills, and so disobey the divine order.
All states and stages of human error are met and
mastered by divine Truth’s negativing error in the way
of God’s appointing. Those “whom the Lord loveth He
chasteneth.” His rod brings to view His love, and inter- [20]
prets to mortals the gospel of healing. David said, “Be-
fore I was afflicted I went astray: but now have I
kept Thy word.” He who knows the end from the be-
[Page 209.]
ginning, attaches to sin due penalties as its antidotes and [1]
remedies.
Who art thou, vain mortal, that usurpest the preroga-
tive of divine wisdom, and wouldst teach God not to punish
sin? that wouldst shut the mouth of His prophets, [5]
and cry, “Peace, peace; when there is no peace,”—yea,
that healest the wounds of my people slightly?
The Principle of divine Science being Love, the divine
rule of this Principle demonstrates Love, and proves that
human belief fulfils the law of belief, and dies of its own [10]
physics. Metaphysics also demonstrates this Principle of
cure when sin is self-destroyed. Short-sighted physics
admits the so-called pains of matter that destroy its more
dangerous pleasures.
Insomnia compels mortals to learn that neither obliv- [15]
ion nor dreams can recuperate the life of man, whose
Life is God, for God neither slumbers nor sleeps. The
loss of gustatory enjoyment and the ills of indigestion
tend to rebuke appetite and destroy the peace of a false
sense. False pleasure will be, is, chastened; it has no [20]
right to be at peace. To suffer for having “other gods
before me,” is divinely wise. Evil passions die in their
own flames, but are punished before extinguished. Peace
has no foothold on the false basis that evil should be
concealed and that life and happiness should still attend [25]
it. Joy is self-sustained; goodness and blessedness are
one: suffering is self-inflicted, and good is the master of
evil.
To this scientific logic and the logic of events, egotism
and false charity say, “ ‘Not so, Lord;’ it is wise to [30]
cover iniquity and punish it not, then shall mortals have
peace.” Divine Love, as unconscious as incapable of
[Page 210.]
error, pursues the evil that hideth itself, strips off its [1]
disguises, and—behold the result: evil, uncovered, is
self-destroyed.
Christian Science never healed a patient without prov-
ing with mathematical certainty that error, when found [5]
out, is two-thirds destroyed, and the remaining third
kills itself. Do men whine over a nest of serpents, and
post around it placards warning people not to stir up
these reptiles because they have stings? Christ said,
“They shall take up serpents;” and, “Be ye therefore [10]
wise as serpents and harmless as doves.” The wisdom
of a serpent is to hide itself. The wisdom of God, as
revealed in Christian Science, brings the serpent out of
its hole, handles it, and takes away its sting. Good deeds
are harmless. He who has faith in woman’s special adapt- [15]
ability to lead on Christian Science, will not be shocked
when she puts her foot on the head of the serpent, as it
biteth at the heel.
Intemperance begets a belief of disordered brains,
membranes, stomach, and nerves; and this belief serves [20]
to uncover and kill this lurking serpent, intemperance,
that hides itself under the false pretense of human need,
innocent enjoyment, and a medical prescription. The
belief in venereal diseases tears the black mask from the
shameless brow of licentiousness, torments its victim, and [25]
thus may save him from his destroyer.
Charity has the courage of conviction; it may suffer
long, but has neither the cowardice nor the foolhardiness
to cover iniquity. Charity is Love; and Love opens
the eyes of the blind, rebukes error, and casts it out. [30]
Charity never flees before error, lest it should suffer
from an encounter. Love your enemies, or you will not
[Page 211.]
lose them; and if you love them, you will help to reform [1]
them.
Christ points the way of salvation. His mode is not
cowardly, uncharitable, nor unwise, but it teaches mor-
tals to handle serpents and cast out evil. Our own vision [5]
must be clear to open the eyes of others, else the blind
will lead the blind and both shall fall. The sickly charity
that supplies criminals with bouquets has been dealt
with summarily by the good judgment of people in
the old Bay State. Inhuman medical bills, class legisla- [10]
tion, and Salem witchcraft, are not indigenous to her
soil.
“Out of the depths have I delivered thee.” The
drowning man just rescued from the merciless wave is
unconscious of suffering. Why, then, do you break his [15]
peace and cause him to suffer in coming to life? Because
you wish to save him from death. Then, if a criminal
is at peace, is he not to be pitied and brought back to
life? Or, are you afraid to do this lest he suffer, trample
on your pearls of thought, and turn on you and rend you? [20]
Cowardice is selfishness. When one protects himself at
his neighbor’s cost, let him remember, “Whosoever will
save his life shall lose it.” He risks nothing who obeys
the law of God, and shall find the Life that cannot be
lost. [25]
Our Master said, “Ye shall drink indeed of my cup.”
Jesus stormed sin in its citadels and kept peace with
God. He drank this cup giving thanks, and he said to
his followers, “Drink ye all of it,”—drink it all, and let
all drink of it. He lived the spirit of his prayer,—“Thy [30]
kingdom come.” Shall we repeat our Lord’s Prayer
when the heart denies it, refuses to bear the cross and
[Page 212.]
to fulfil the conditions of our petition? Human policy [1]
is a fool that saith in his heart, “No God”—a caressing
Judas that betrays you, and commits suicide. This god-
less policy never knows what happiness is, and how it is
obtained. [5]
Jesus did his work, and left his glorious career for our
example. On the shore of Gennesaret he tersely re-
minded his students of their worldly policy. They had
suffered, and seen their error. This experience caused
them to remember the reiterated warning of their Mas- [10]
ter and cast their nets on the right side. When they
were fit to be blest, they received the blessing. The
ultimatum of their human sense of ways and means
ought to silence ours. One step away from the direct
line of divine Science cost them—what? A speedy re- [15]
turn under the reign of difficulties, darkness, and unre-
quited toil.
The currents of human nature rush in against the right
course; health, happiness, and life flow not into one of
their channels. The law of Love saith, “Not my will, [20]
but Thine, be done,” and Christian Science proves that
human will is lost in the divine; and Love, the white
Christ, is the remunerator.
If, consciously or unconsciously, one is at work in a
wrong direction, who will step forward and open his [25]
eyes to see this error? He who _is_ a Christian Scientist,
who has cast the beam out of his own eye, speaks plainly
to the offender and tries to show his errors to him before
letting another know it.
Pitying friends took down from the cross the fainting [30]
form of Jesus, and buried it out of their sight. His dis-
ciples, who had not yet drunk of his cup, lost sight of
[Page 213.]
him; they could not behold his immortal being in the [1]
form of Godlikeness.
All that I have written, taught, or lived, that is good,
flowed through cross-bearing, self-forgetfulness, and my
faith in the right. Suffering or Science, or both, in the [5]
proportion that their instructions are assimilated, will
point the way, shorten the process, and consummate the
joys of acquiescence in the methods of divine Love. The
Scripture saith, “He that covereth his sins shall not pros-
per.” No risk is so stupendous as to neglect opportuni- [10]
ties which God giveth, and not to forewarn and forearm
our fellow-mortals against the evil which, if seen, can
be destroyed.
May my friends and my enemies so profit by these
waymarks, that what has chastened and illumined [15]
another’s way may perfect their own lives by gentle
benedictions. In every age, the pioneer reformer must
pass through a baptism of fire. But the faithful adher-
ents of Truth have gone on rejoicing. Christian Science
gives a fearless wing and firm foundation. These are [20]
its inspiring tones from the lips of our Master, “My
sheep hear my voice, and I know them, and they follow
me: and I give unto them eternal life; and they shall
never perish, neither shall any man pluck them out of
my hand.” He is but “an hireling” who fleeth when he [25]
seeth the wolf coming.
Loyal Christian Scientists, be of good cheer: the night
is far spent, the day dawns; God’s universal kingdom
will appear, Love will reign in every heart, and _His_ will
be done on earth as in heaven. [30]
[Page 214.]
“Put Up Thy Sword”
While Jesus’ life was full of Love, and a demonstra-
tion of Love, it appeared hate to the carnal mind, or
mortal thought, of his time. He said, “Think not that
I am come to send peace on earth: I came not to send [5]
peace, but a sword. For I am come to set a man at
variance against his father, and the daughter against her
mother, and the daughter-in-law against her mother-in-
law. And a man’s foes shall be they of his own house-
hold.” [10]
This action of Jesus was stimulated by the same Love
that closed—to the senses—that wondrous life, and
that summed up its demonstration in the command,
“Put up thy sword.” The very conflict his Truth brought,
in accomplishing its purpose of Love, meant, all [15]
the way through, “Put up thy sword;” but the sword
must have been drawn before it could be returned into
the scabbard.
My students need to search the Scriptures and “Science
and Health with Key to the Scriptures,” to understand [20]
the personal Jesus’ labor in the flesh for their salvation:
they need to do this even to understand my works, their
motives, aims, and tendency.
The attitude of mortal mind in being healed morally,
is the same as its attitude physically. The Christian [25]
Scientist cannot heal the sick, and take error along with
Truth, either in the recognition or approbation of it.
This would prevent the possibility of destroying the
tares: they must be separated from the wheat before
they can be burned, and Jesus foretold the harvest hour [30]
[Page 215.]
and the final destruction of error through this very pro- [1]
cess,—the sifting and the fire. The tendency of mortal
mind is to go from one extreme to another: Truth comes
into the intermediate space, saying, “I wound to heal;
I punish to reform; I do it all in love; my peace I leave [5]
with thee: not as the world giveth, give I unto thee.
Arise, let us go hence; let us depart from the material
sense of God’s ways and means, and gain a spiritual
understanding of them.”
But let us not seek to climb up some other way, as we [10]
shall do if we take the end for the beginning or start
from wrong motives. Christian Science demands order
and truth. To abide by these we must first understand
the Principle and object of our work, and be clear that
it is Love, peace, and good will toward men. Then we [15]
shall demonstrate the Principle in the way of His ap-
pointment, and not according to the infantile concep-
tion of our way; as when a child in sleep walks on the
summit of the roof of the house because he is a som-
nambulist, and thinks he is where he is not, and would [20]
fall immediately if he knew where he was and what he
was doing.
My students are at the beginning of their demonstra-
tion; they have a long warfare with error in themselves
and in others to finish, and they must at this stage use [25]
the sword of Spirit.
They cannot in the beginning take the attitude, nor
adopt the words, that Jesus used at the _end_ of his
demonstration.
If you would follow in his footsteps, you must not try [30]
to gather the harvest while the corn is in the blade, nor
yet when it is in the ear; a wise spiritual discernment
[Page 216.]
must be used in your application of his words and infer- [1]
ence from his acts, to guide your own state of combat
with error. There _remaineth_, it is true, a Sabbath rest
for the people of God; but we must first have done our
work, and entered into our rest, as the Scriptures give [5]
example.
Scientific Theism
In the May number of our _Journal_, there appeared a
review of, and some extracts from, “Scientific Theism,”
by Phare Pleigh. [10]
Now, Phare Pleigh evidently means more than “hands
off.” A live lexicographer, given to the Anglo-Saxon
tongue, might add to the above definition the “laying
on of hands,” as well. Whatever his _nom de plume_
means, an acquaintance with the author justifies one [15]
in the conclusion that he is a power in criticism, a
big protest against injustice; but, the best may be
mistaken.
One of these extracts is the story of the Cheshire Cat,
which “vanished quite slowly, beginning with the end [20]
of the tail, and ending with the grin, which remained
some time after the rest of it had gone.” Was this a witty
or a happy hit at idealism, to illustrate the author’s fol-
lowing point?—
“When philosophy becomes fairy-land, in which neither [25]
laws of nature nor the laws of reason hold good, the
attempt of phenomenism to conceive the universe as a
_phenomenon without a noumenon_ may succeed, but not
before; for it is an attempt to conceive a grin without
a cat.” [30]
[Page 217.]
True idealism is a divine Science, which combines in [1]
logical sequence, nature, reason, and revelation. An
effect without a cause is inconceivable; neither philoso-
phy nor reason attempts to find one; but all should con-
ceive and understand that Spirit cannot become less than [5]
Spirit; hence that the universe of God is spiritual,—even
the ideal world whose cause is the self-created Principle,
with which its ideal or phenomenon must correspond in
quality and quantity.
The fallacy of an unscientific statement is this: that [10]
matter and Spirit are one and eternal; or, that the phe-
nomenon of Spirit is the antipode of Spirit, namely, mat-
ter. Nature declares, throughout the mineral, vegetable,
and animal kingdoms, that the specific nature of all things
is unchanged, and that nature is constituted of and by [15]
Spirit.
Sensuous and material realistic views presuppose that
nature is matter, and that Deity is a finite person con-
taining infinite Mind; and that these opposites, in sup-
positional unity and personality, produce matter,—a [20]
third quality unlike God. Again, that matter is both
cause and effect, but that the effect is antagonistic to its
cause; that death is at war with Life, evil with good,—
and man a rebel against his Maker. This is neither
Science nor theism. According to Holy Writ, it is a [25]
kingdom divided against itself, that shall be brought
to desolation.
The nature of God must change in order to become
matter, or to become both finite and infinite; and matter
must _dis_appear, for Spirit to appear. To the material [30]
sense, everything is matter; but spiritualize human
thought, and our convictions change: for spiritual sense
[Page 218.]
takes in new views, in which nature becomes Spirit; and [1]
Spirit is God, and God is good. Science unfolds the fact
that Deity was forever Mind, Spirit; that matter never
produced Mind, and _vice versa_.
The visible universe declares the invisible only by re- [5]
version, as error declares Truth. The testimony of mate-
rial sense in relation to existence is false; for matter can
neither see, hear, nor feel, and mortal mind must change
all its conceptions of life, substance, and intelligence,
before it can reach the immortality of Mind and its ideas. [10]
It is erroneous to accept the evidence of the material
senses whence to reason out God, when it is conceded
that the five personal senses can take no cognizance of
Spirit or of its phenomena. False realistic views sap the
Science of Principle and idea; they make Deity unreal [15]
and inconceivable, either as mind or matter; but Truth
comes to the rescue of reason and immortality, and unfolds
the real nature of God and the universe to the spiri-
ual sense, which beareth witness of things spiritual, and
not material. [20]
To begin with, the notion of Spirit as cause and end,
with matter as its effect, is more ridiculous than the “grin
without a cat;” for a grin expresses the nature of a cat,
and this nature may linger in memory: but matter does
not express the nature of Spirit, and matter’s graven [25]
grins are neither eliminated nor retained by Spirit. What
can illustrate Dr. ——’s views better than Pat’s echo,
when he said “How do you do?” and echo answered,
“Pretty well, I thank you!”
Dr. —— says: “The recognition of teleology in nature [30]
is necessarily the recognition of purely spiritual personality
in God.”
[Page 219.]
According to lexicography, teleology is the science of [1]
the final cause of things; and divine Science (and all
Science is divine) neither reveals God in matter, cause
in effect, nor teaches that nature and her laws are the
_material_ universe, or that the personality of infinite Spirit [5]
is finite or material. Jesus said, “Ye do err, not know-
ing the Scriptures, nor the power of God.” Now, what
saith the Scripture? “God is a Spirit: and they that
worship Him must worship Him in spirit and in
truth.” [10]
Mental Practice
It is admitted that mortals think wickedly and act
wickedly: it is beginning to be seen by thinkers, that
mortals think also after a sickly fashion. In common
parlance, one person feels sick, another feels wicked. A [15]
third person knows that if he would remove this feeling
in either case, in the one he must change his patient’s
consciousness of dis-ease and suffering to a consciousness
of ease and loss of suffering; while in the other he must
change the patient’s sense of sinning at ease to a sense of [20]
discomfort in sin and peace in goodness.
This is Christian Science: that mortal mind makes
sick, and immortal Mind makes well; that mortal mind
makes sinners, while immortal Mind makes saints; that
a state of health is but a state of consciousness made mani- [25]
fest on the body, and _vice versa_; that while one person
feels wickedly and acts wickedly, another knows that if
he can change this evil sense and consciousness to a good
sense, or conscious goodness, the fruits of goodness will
follow, and he has reformed the sinner. [30]
[Page 220.]
Now, demonstrate this rule, which obtains in every [1]
line of mental healing, and you will find that a good rule
works one way, and a false rule the opposite way.
Let us suppose that there is a sick person whom an-
other would heal mentally. The healer begins by mental [5]
argument. He mentally says, “You are well, and you
know it;” and he supports this silent mental force by
audible explanation, attestation, and precedent. His
mental and oral arguments aim to refute the sick man’s
thoughts, words, and actions, in certain directions, and [10]
turn them into channels of Truth. He persists in this
course until the patient’s mind yields, and the harmonious
thought has the full control over this mind on the point
at issue. The end is attained, and the patient says and
feels, “I am well, and I know it.” [15]
This mental practitioner has changed his patient’s
consciousness from sickness to health. The patient’s
mental state is now the diametrical opposite of what it
was when the mental practitioner undertook to transform
it, and he is improved morally and physically. [20]
That this mental method has power and bears fruit,
is patent both to the conscientious Christian Scientist and
the observer. Both should understand with equal clear-
ness, that if this mental process and power be reversed,
and people believe that a man is sick and knows it, and [25]
speak of him as being sick, put it into the minds of others
that he is sick, publish it in the newspapers that he is
failing, and persist in this action of mind over mind, it
follows that he will believe that he is sick,—and Jesus
said it would be according to the woman’s belief; but if [30]
with the certainty of Science he knows that an error of
belief has not the power of Truth, and cannot, does
[Page 221.]
not, produce the slightest effect, it has no power over [1]
him. Thus a mental malpractitioner may lose his
power to harm by a false mental argument; for it
gives one opportunity to handle the error, and when
mastering it one gains in the rules of metaphysics, and [5]
thereby learns more of its divine Principle. Error pro-
duces physical sufferings, and these sufferings show
the fundamental Principle of Christian Science; namely,
that error and sickness are one, and Truth is their
remedy. [10]
The evil-doer can do little at removing the effect of sin
on himself, unless he believes that sin has produced the
effect and knows he is a sinner: or, knowing that he is a
sinner, if he denies it, the good effect is lost. Either of
these states of mind will stultify the power to heal men- [15]
tally. This accounts for many helpless mental practi-
tioners and mysterious diseases.
Again: If error is the cause of disease, Truth being
the cure, denial of this fact in one instance and
acknowledgment of it in another saps one’s under- [20]
standing of the Science of Mind-healing, Such denial
dethrones demonstration, baffles the student of Mind-
healing, and divorces his work from Science. Such de-
nial also contradicts the doctrine that we must mentally
struggle against both evil and disease, and is like saying [25]
that five times ten are fifty while ten times five are not
fifty; as if the multiplication of the same two numbers
would not yield the same product whichever might serve
as the multiplicand.
Who would tell another of a crime that he himself is [30]
committing, or call public attention to that crime? The
belief in evil and in the process of evil, holds the issues
[Page 222.]
of death to the evil-doer. It takes away a man’s proper [1]
sense of good, and gives him a false sense of both evil
and good. It inflames envy, passion, evil-speaking, and
strife. It reverses Christian Science in all things. It
causes the victim to believe that he is advancing while [5]
injuring himself and others. This state of false conscious-
ness in many cases causes the victim great physical suffering;
and conviction of his wrong state of feeling reforms
him, and so heals him: or, failing of conviction and re-
form, he becomes morally paralyzed—in other words, [10]
a moral idiot.
In this state of misled consciousness, one is ready to
listen complacently to audible falsehoods that once he
would have resisted and loathed; and this, because the
false seems true. The malicious mental argument and [15]
its action on the mind of the perpetrator, is fatal, morally
and physically. From the effects of mental malpractice
the subject scarcely awakes in time, and must suffer its
full penalty after death. This sin against divine Science
is cancelled only through human agony: the measure it [20]
has meted must be remeasured to it.
The crimes committed under this new _régime_ of mind-
power, when brought to light, will make stout hearts quail.
Its mystery protects it now, for it is not yet known. Error
is more abstract than Truth. Even the healing Principle, [25]
whose power seems inexplicable, is not so obscure; for
this is the power of God, and good should seem more
natural than evil.
I shall not forget the cost of investigating, for this age,
the methods and power of error. While the ways, means, [30]
and potency of Truth had flowed into my consciousness
as easily as dawns the morning light and shadows flee,
[Page 223.]
the metaphysical mystery of error—its hidden paths, [1]
purpose, and fruits—at first defied me. I was say-
ing all the time, “Come not thou into the secret”—
but at length took up the research according to God’s
command. [5]
Streams which purify, necessarily have pure fountains;
while impure streams flow from corrupt sources. Here,
divine light, logic, and revelation coincide.
Science proves, beyond cavil, that the tree is known
by its fruit; that mind reaches its own ideal, and cannot [10]
be separated from it. I respect that moral sense which
is sufficiently strong to discern what it believes, and to say,
if it must, “I discredit Mind with having the power to
heal.” This individual disbelieves in Mind-healing, and
is consistent. But, alas! for the mistake of believing in [15]
mental healing, claiming full faith in the divine Principle,
and saying, “I am a Christian Scientist,” while doing
unto others what we would resist to the hilt if done unto
ourselves.
May divine Love so permeate the affections of all those [20]
who have named the name of Christ in its fullest sense,
that no counteracting influence can hinder their growth
or taint their examples.
Taking Offense
There is immense wisdom in the old proverb, “He [25]
that is slow to anger is better than the mighty.” Hannah
More said, “If I wished to punish my enemy, I should
make him hate somebody.”
To punish ourselves for others’ faults, is superlative
folly. The mental arrow shot from another’s bow is [30]
[Page 224.]
practically harmless, unless our own thought barbs it. [1]
It is our pride that makes another’s criticism rankle, our
self-will that makes another’s deed offensive, our egotism
that feels hurt by another’s self-assertion. Well may we
feel wounded by our own faults; but we can hardly afford [5]
to be miserable for the faults of others.
A courtier told Constantine that a mob had broken
the head of his statue with stones. The emperor lifted
his hands to his head, saying: “It is very surprising, but
I don’t feel hurt in the least.” [10]
We should remember that the world is wide; that there
are a thousand million different human wills, opinions,
ambitions, tastes, and loves; that each person has a differ-
ent history, constitution, culture, character, from all the
rest; that human life is the work, the play, the ceaseless [15]
action and reaction upon each other of these different
atoms. Then, we should go forth into life with the smallest
expectations, but with the largest patience; with a keen
relish for and appreciation of everything beautiful, great,
and good, but with a temper so genial that the friction [20]
of the world shall not wear upon our sensibilities; with
an equanimity so settled that no passing breath nor
accidental disturbance shall agitate or ruffle it; with a
charity broad enough to cover the whole world’s evil, and
sweet enough to neutralize what is bitter in it,—de- [25]
termined not to be offended when no wrong is meant, nor
even when it is, unless the offense be against God.
Nothing short of our own errors should offend us. He
who can wilfully attempt to injure another, is an object
of pity rather than of resentment; while it is a question [30]
in my mind, whether there is enough of a flatterer, a fool,
or a liar, _to_ offend a whole-souled woman.
[Page 225.]
Hints To The Clergy
At the residence of Mr. Rawson, of Arlington, Massa-
chusetts, a happy concourse of friends had gathered to
celebrate the eighty-second birthday of his mother—a
friend of mine, and a Christian Scientist. [5]
Among the guests, were an orthodox clergyman, his
wife and child.
In the course of the evening, conversation drifted to
the seventh modern wonder, Christian Science; where-
upon the mother, Mrs. Rawson, who had drunk at its [10]
fount, firmly bore testimony to the power of Christ, Truth,
to heal the sick.
Soon after this conversation, the clergyman’s son
was taken violently ill. Then was the clergyman’s
opportunity to demand a proof of what the Christian [15]
Scientist had declared; and he said to this venerable
Christian:—
“If you heal my son, when seeing, I may be led to
believe.”
Mrs. Rawson then rose from her seat, and sat down [20]
beside the sofa whereon lay the lad with burning brow,
moaning in pain.
Looking away from all material aid, to the spiritual
source and ever-present help, silently, through the divine
power, she healed him. [25]
The deep flush faded from the face, a cool perspiration
spread over it, and he slept.
In about one hour he awoke, and was hungry.
The parents said:—
“Wait until we get home, and you shall have some [30]
gruel.”
[Page 226.]
But Mrs. Rawson said:—[1]
“Give the child what he relishes, and doubt not that
the Father of all will care for him.”
Thus, the unbiased youth and the aged Christian
carried the case on the side of God; and, after eating [5]
several ice-creams, the clergyman’s son returned home
—_well_.
Perfidy And Slander
What has an individual gained by losing his own self-
respect? or what has he lost when, retaining his own, [10]
he loses the homage of fools, or the pretentious praise of
hypocrites, false to themselves as to others?
Shakespeare, the immortal lexicographer of mortals,
writes:—
To thine own self be true, [15]
And it must follow, as the night the day,
Thou canst not then be false to any man.
When Aristotle was asked what a person could gain
by uttering a falsehood, he replied, “Not to be credited
when he shall tell the truth.” [20]
The character of a liar and hypocrite is so contempti-
ble, that even of those who have lost their honor it might
be expected that from the violation of truth they should
be restrained by their pride.
Perfidy of an inferior quality, such as manages to evade [25]
the law, and which dignified natures cannot stoop to
notice, except legally, disgraces human nature more than
do most vices.
Slander is a midnight robber; the red-tongued assas-
sin of radical worth; the conservative swindler, who [30]
[Page 227.]
sells himself in a traffic by which he can gain nothing [1].
It can retire for forgiveness to no fraternity where its
crime may stand in the place of a virtue; but must at
length be given up to the hisses of the multitude, with-
out friend and without apologist. [5]
Law has found it necessary to offer to the innocent,
security from slanderers—those pests of society—when
their crime comes within its jurisdiction. Thus, to evade
the penalty of law, and yet with malice aforethought to
extend their evil intent, is the nice distinction by which [10]
they endeavor to get their weighty stuff into the hands
of gossip! Some uncharitable one may give it a forward
move, and, ere that one himself become aware, find
himself responsible for kind (?) endeavors.
Would that my pen or pity could raise these weak, [15]
pitifully poor objects from their choice of self-degrada-
tion to the nobler purposes and wider aims of a life made
honest: a life in which the fresh flowers of feeling blos-
som, and, like the camomile, the more trampled upon,
the sweeter the odor they send forth to benefit mankind; [20]
a life wherein calm, self-respected thoughts abide in
tabernacles of their own, dwelling upon a holy hill, speak-
ing the truth in the heart; a life wherein the mind can
rest in green pastures, beside the still waters, on isles
of sweet refreshment. The sublime summary of an [25]
honest life satisfies the mind craving a higher good, and
bathes it in the cool waters of peace on earth; till it
grows into the full stature of wisdom, reckoning its
own by the amount of happiness it has bestowed upon
others. [30]
Not to avenge one’s self upon one’s enemies, is the
command of almighty wisdom; and we take this to be
[Page 228.]
a safer guide than the promptings of human nature. [1]
To know that a deception dark as it is base has been
practised upon thee,—by those deemed at least indebted
friends whose welfare thou hast promoted,—and yet
not to avenge thyself, is to do good to thyself; is to take [5]
a new standpoint whence to look upward; is to be calm
amid excitement, just amid lawlessness, and pure amid
corruption.
To be a great man or woman, to have a name whose
odor fills the world with its fragrance, is to bear with [10]
patience the buffetings of envy or malice—even while
seeking to raise those barren natures to a capacity for a
higher life. We should look with pitying eye on the
momentary success of all villainies, on mad ambition
and low revenge. This will bring us also to look on a [15]
kind, true, and just person, faithful to conscience and
honest beyond reproach, as the only suitable fabric out
of which to weave an existence fit for earth and
heaven.
Contagion
Whatever man sees, feels, or in any way takes cog-
nizance of, must be caught through mind; inasmuch
as perception, sensation, and consciousness belong to
mind and not to matter. Floating with the popular
current of mortal thought without questioning the re- [25]
liability of its conclusions, we do what others do,
believe what others believe, and say what others say.
Common consent is contagious, and it makes disease
catching.
People believe in infectious and contagious diseases, [30]
[Page 229.]
and that any one is liable to have them under certain [1]
predisposing or exciting causes. This mental state pre-
pares one to have any disease whenever there appear the
circumstances which he believes produce it. If he believed
as sincerely that health is catching when exposed to con- [5]
tact with healthy people, he would catch their state of
feeling quite as surely and with better effect than he does
the sick man’s.
If only the people would believe that good is more
contagious than evil, since God is omnipresence, how [10]
much more certain would be the doctor’s success, and
the clergyman’s conversion of sinners. And if only the
pulpit would encourage faith in God in this direction,
and faith in Mind over all other influences governing
the receptivity of the body, theology would teach man [15]
as David taught: “Because thou hast made the Lord,
which is my refuge, even the most High thy habitation;
there shall no evil befall thee, neither shall any plague
come nigh thy dwelling.”
The confidence of mankind in contagious disease would [20]
thus become beautifully less; and in the same propor-
tion would faith in the power of God to heal and to save
mankind increase, until the whole human race would
become healthier, holier, happier, and longer lived. A
calm, Christian state of mind is a better preventive of [25]
contagion than a drug, or than any other possible sana-
tive method; and the “perfect Love” that “casteth out
fear” is a sure defense.
[Page 230.]
Improve Your Time
Success in life depends upon persistent effort, upon [1]
the improvement of moments more than upon any other
one thing. A great amount of time is consumed in talking
nothing, doing nothing, and indecision as to what one
should do. If one would be successful in the future, let [5]
him make the most of the present.
Three ways of wasting time, one of which is con-
temptible, are gossiping mischief, making lingering calls,
and mere motion when at work, thinking of nothing or [10]
planning for some amusement,—travel of limb more
than mind. Rushing around smartly is no proof of ac-
complishing much.
All successful individuals have become such by hard
work; by improving moments before they pass into hours, [15]
and hours that other people may occupy in the pursuit
of pleasure. They spend no time in sheer idleness, in
talking when they have nothing to say, in building air-
castles or floating off on the wings of sense: all of which
drop human life into the ditch of nonsense, and worse [20]
than waste its years.
“Let us, then, be up and doing,
With a heart for any fate;
Still achieving, still pursuing,
Learn to labor and to wait.” [25]
Thanksgiving Dinner
It was a beautiful group! needing but canvas and the
touch of an artist to render it pathetic, tender, gorgeous.
[Page 231.]
Age, on whose hoary head the almond-blossom formed a [1]
crown of glory; middle age, in smiles and the full fruition
of happiness; infancy, exuberant with joy,—ranged side
by side. The sober-suited grandmother, rich in ex-
perience, had seen sunshine and shadow fall upon ninety- [5]
six years. Four generations sat at that dinner-table.
The rich viands made busy many appetites; but, what
of the poor! Willingly—though I take no stock in
spirit-rappings—would I have had the table give a
spiritual groan for the unfeasted ones. [10]
Under the skilful carving of the generous host, the
mammoth turkey grew beautifully less. His was the
glory to vie with guests in the dexterous use of knife and
fork, until delicious pie, pudding, and fruit caused un-
conditional surrender. [15]
And the baby! Why, he made a big hole, with two
incisors, in a big pippin, and bit the finger presump-
tuously poked into the little mouth to arrest the peel!
Then he was caught walking! one, two, three steps,—
and papa knew that he could walk, but grandpa was [20]
taken napping. Now! baby has tumbled, soft as thistle-
down, on the floor; and instead of a real set-to at crying,
a look of cheer and a toy from mamma bring the soft
little palms patting together, and pucker the rosebud
mouth into saying, “Oh, pretty!” That was a scientific [25]
baby; and his first sitting-at-table on Thanksgiving Day—
yes, and his little rainbowy life—brought sunshine
to every heart. How many homes echo such tones of
heartfelt joy on Thanksgiving Day! But, alas! for the
desolate home; for the tear-filled eyes looking longingly [30]
at the portal through which the loved one comes not, or
gazing silently on the vacant seat at fireside and board—
[Page 232.]
God comfort them all! we inwardly prayed—but the [1]
memory was too much; and, turning from it, in a bumper
of pudding-sauce we drank to peace, and plenty, and
happy households.
Christian Science
This age is reaching out towards the perfect Principle
of things; is pushing towards perfection in art, inven-
tion, and manufacture. Why, then, should religion be
stereotyped, and we not obtain a more perfect and prac-
tical Christianity? It will never do to be behind the [10]
times in things most essential, which proceed from the
standard of right that regulates human destiny. Human
skill but foreshadows what is next to appear as its divine
origin. Proportionately as we part with material systems
and theories, personal doctrines and dogmas, meekly to [15]
ascend the hill of Science, shall we reach the maximum
of perfection in all things.
Spirit is omnipotent; hence a more spiritual Chris-
tianity will be one having more power, having perfected
in Science that most important of all arts,—healing. [20]
Metaphysical healing, or Christian Science, is a de-
mand of the times. Every man and every woman would
desire and demand it, if he and she knew its infinite
value and firm basis. The unerring and fixed Principle
of all healing is God; and this Principle should be [25]
sought from the love of good, from the most spiritual
and unselfish motives. Then will it be understood to be
of God, and not of man; and this will prevent mankind
from striking out promiscuously, teaching and practising
[Page 233.]
in the _name_ of Science without knowing its fundamental [1]
Principle.
It is important to know that a malpractice of the best
system will result in the worst form of medicine. More-
over, the feverish, disgusting pride of those who call [5]
themselves metaphysicians or Scientists,—but are such
in name only,—fanned by the breath of mental mal-
practice, is the death’s-head at the feast of Truth; the
monkey in harlequin jacket that will retard the onward
march of life-giving Science, if not understood and with- [10]
stood, and so strangled in its attempts.
The standard of metaphysical healing is traduced by
thinking to put into the old garment of drugging the new
cloth of metaphysics; or by trying to twist the fatal
magnetic force of mortal mind, termed hypnotism, into [15]
a more fashionable cut and naming that “mind-cure,”
or—which is still worse in the eyes of Truth—terming
it metaphysics! Substituting good words for a good life,
fair-seeming for straightforward character, mental mal-
practice for the practice of true medicine, is a poor shift [20]
for the weak and worldly who think the standard of
Christian Science too high for them.
What think you of a scientist in mathematics who finds
fault with the exactness of the rule because unwilling to
work hard enough to practise it? The perfection of the [25]
rule of Christian Science is what constitutes its utility:
having a true standard, if some fall short, others will
approach it; and these are they only who adhere to that
standard.
Matter must be understood as a false belief or product so [30]
of mortal mind: whence we learn that sensation is not
in matter, but in this so-called mind; that we see and
[Page 234.]
feel disease only by reason of our belief in it: then shall [1]
matter remain no longer to blind us to Spirit, and clog
the wheels of progress. We spread our wings in vain when
we attempt to mount above error by speculative views
of Truth. [5]
Love is the Principle of divine Science; and Love is
not learned of the material senses, nor gained by a culpa-
ble attempt to seem what we have not lifted ourselves
to _be_, namely, a Christian. In love for man, we gain a
true sense of Love as God; and in no other way can we [10]
reach this spiritual sense, and rise—and still rise—to
things most essential and divine. What hinders man’s
progress is his vain conceit, the Phariseeism of the times,
also his effort to steal from others and avoid hard work;
errors which can never find a place in Science. Empiri- [15]
cal knowledge is worse than useless: it never has advanced
man a single step in the scale of being.
That one should have ventured on such unfamiliar
ground, and, self-forgetful, should have gone on to estab-
lish this mighty system of metaphysical healing, called [20]
Christian Science, against such odds,—even the entire
current of mortality,—is matter of grave wonderment to
profound thinkers. That, in addition to this, she has made
some progress, has seen far into the spiritual facts of be-
ing which constitute physical and mental perfection, in [25]
the midst of an age so sunken in sin and sensuality, seems
to them still more inconceivable.
In this new departure of metaphysics, God is regarded
more as absolute, supreme; and Christ is clad with a
richer illumination as our Saviour from sickness, sin, [30]
and death. God’s fatherliness as Life, Truth, and Love,
makes His sovereignty glorious.
[Page 235.]
By this system, too, man has a changed recognition [1]
of his relation to God. He is no longer obliged to sin,
be sick, and die to reach heaven, but is required and em-
powered to conquer sin, sickness, and death; thus, as
image and likeness, to reflect Him who destroys death [5]
and hell. By this reflection, man becomes the partaker
of that Mind whence sprang the universe.
In Christian Science, progress is demonstration, not
doctrine. This Science is ameliorative and regenerative,
delivering mankind from all error through the light and [10]
love of Truth. It gives to the race loftier desires and new
possibilities. It lays the axe at the root of the tree of
knowledge, to cut down all that bringeth not forth good
fruit; “and blessed is he, whosoever shall not be offended
in me.” It touches mind to more spiritual issues, sys- [15]
tematizes action, gives a keener sense of Truth and a
stronger desire for it.
Hungering and thirsting after a better life, we shall
have it, and become Christian Scientists; learn God
aright, and know something of the ideal man, the real [20]
man, harmonious and eternal. This movement of thought
must push on the ages: it must start the wheels of reason
aright, educate the affections to higher resources, and
leave Christianity unbiased by the superstitions of a
senior period. [25]
Injustice
Who that has tried to follow the divine precept, “All
things whatsoever ye would that men should do unto
you, do ye even so to them,” has not suffered from the
[Page 236.]
situation?—has not found that human passions in their [1]
reaction have misjudged motives?
Throughout our experience since undertaking the
labor of uplifting the race, we have been made the re-
pository of little else than the troubles, indiscretions, [5]
and errors of others; until thought has shrunk from
contact with family difficulties, and become weary with
study to counsel wisely whenever giving advice on per-
sonal topics.
To the child complaining of his parents we have said, [10]
“Love and honor thy parents, and yield obedience to
them in all that is right; but you have the rights of con-
science, as we all have, and must follow God in all your
ways.”
When yielding to constant solicitations of husband or [15]
wife to give, to one or the other, advice concerning diffi-
culties and the best way to overcome them, we have done
this to the best of our ability,—and always with the pur-
pose to restore harmony and prevent dishonor. In such
cases we have said, “Take no counsel of a mortal, even [20]
though it be your best friend; but be guided by God
alone;” meaning by this, Be not estranged from each
other by anything that is said to you, but seek in divine
Love the remedy for all human discord.
Yet, notwithstanding one’s good intentions, in some [25]
way or at some step in one’s efforts to help another, as
a general rule, one will be blamed for all that is not right:
but this must not deter us from doing our duty, whatever
else may appear, and at whatever cost.
[Page 237.]
Reformers
The olden opinion that hell is fire and brimstone, has
yielded somewhat to the metaphysical fact that suffering
is a thing of mortal mind instead of body: so, in place
of material flames and odor, mental anguish is generally [5]
accepted as the penalty for sin. This changed belief
has wrought a change in the actions of men. Not a few
individuals serve God (or try to) from fear; but remove
that fear, and the worst of human passions belch forth
their latent fires. Some people never repent until earth [10]
gives them such a cup of gall that conscience strikes home;
then they are brought to realize how impossible it is to
sin and not suffer. All the different phases of error in
human nature the reformer must encounter and help to
eradicate. [15]
This period is not essentially one of conscience: few
feel and live now as when this nation began, and our
forefathers’ prayers blended with the murmuring winds
of their forest home. This is a period of doubt, inquiry,
speculation, selfishness; of divided interests, marvellous [20]
good, and mysterious evil. But sin can only work out
its own destruction; and reform does and must push on
the growth of mankind.
Honor to faithful merit is delayed, and always has
been; but it is sure to follow. The very streets through [25]
which Garrison was dragged were draped in honor of
the dead hero who did the hard work, the immortal work,
of loosing the fetters of one form of human slavery. I
remember, when a girl, and he visited my father, how a
childish fear clustered round his coming. I had heard [30]
[Page 238.]
the awful story that “he helped ‘niggers’ kill the white [1]
folks!” Even the loving children are sometimes made
to believe a lie, and to hate reformers. It is pleasant,
now, to contrast with that childhood’s wrong the reverence
of my riper years for all who dare to be true, honest to [5]
their convictions, and strong of purpose.
The reformer has no time to give in defense of his
own life’s incentive, since no sacrifice is too great for the
silent endurance of his love. What has not unselfed love
achieved for the race? All that ever was accomplished, [10]
and more than history has yet recorded. The reformer
works on unmentioned, save when he is abused or his
work is utilized in the interest of somebody. He may
labor for the establishment of a cause which is fraught
with infinite blessings,—health, virtue, and heaven; [15]
but what of all that? Who should care for everybody?
It is enough, say they, to care for a few. Yet the good
is done, and the love that foresees more to do, stimulate
philanthropy and are an ever-present reward. Let one’s
life answer well these questions, and it already hath a [20]
benediction:
Have you renounced self? Are you faithful? Do
you love?
Mrs. Eddy Sick
The frequent public allegement that I am “sick, unable [25]
to speak a loud word,” or that I died of palsy, and am
dead,—is but another evidence of the falsehoods kept
constantly before the public.
While I accord these evil-mongers due credit for their
[Page 239.]
desire, let me say to you, dear reader: Call at the [1]
Massachusetts Metaphysical College, in 1889, and judge
for yourself whether I can talk—and laugh too! I
never was in better health. I have had but four
days’ vacation for the past year, and am about to com- [5]
mence a large class in Christian Science. Lecturing,
writing, preaching, teaching, etc., give fair proof that
my shadow is not growing less; and substance is taking
larger proportions.
“I’ve Got Cold”
Out upon the sidewalk one winter morning, I observed
a carriage draw up before a stately mansion; a portly
gentleman alight, and take from his carriage the ominous
hand-trunk.
“Ah!” thought I, “somebody has to take it; and what [15]
may the potion be?”
Just then a tiny, sweet face appeared in the vestibule,
and red nose, suffused eyes, cough, and tired look, told
the story; but, looking up quaintly, the poor child said,—
“I’ve got cold, doctor.” [20]
Her apparent pride at sharing in a popular influenza
was comical. However, her dividend, when compared
with that of the household stockholders, was new; and
doubtless their familiarity with what the stock paid, made
them more serious over it. [25]
What if that sweet child, so bravely confessing that
she had something that she ought not to have, and which
mamma thought must be gotten rid of, had been taught
the value of saying even more bravely, and believing
it,— [30]
[Page 240.]
“I have _not_ got cold.” [1]
Why, the doctor’s squills and bills would have been
avoided; and through the cold air the little one would
have been bounding with sparkling eyes, and ruby cheeks
painted and fattened by metaphysical hygiene. [5]
Parents and doctors must not take the sweet freshness
out of the children’s lives by that flippant caution, “You
will get cold.”
Predicting danger does not dignify life, whereas fore-
casting liberty and joy does; for these are strong pro- [10]
moters of health and happiness. All education should
contribute to moral and physical strength and freedom.
If a cold could get into the body without the assent of
mind, nature would take it out as gently, or let it remain
as harmlessly, as it takes the frost out of the ground or [15]
puts it into the ice-cream to the satisfaction of all.
The sapling bends to the breeze, while the sturdy oak,
with form and inclination fixed, breasts the tornado. It
is easier to incline the early thought rightly, than the
biased mind. Children not mistaught, naturally love [20]
God; for they are pure-minded, affectionate, and gen-
erally brave. Passions, appetites, pride, selfishness, have
slight sway over the fresh, unbiased thought.
Teach the children early self-government, and teach
them nothing that is wrong. If they see their father with [25]
a cigarette in his mouth—suggest to them that the habit
of smoking is not nice, and that nothing but a loathsome
worm _naturally_ chews tobacco. Likewise soberly inform
them that “Battle-Axe Plug” takes off men’s heads; or,
leaving these on, that it takes from their bodies a sweet [30]
something which belongs to nature,—namely, pure
odors.
[Page 241.]
From a religious point of view, the faith of both youth [1]
and adult should centre as steadfastly in God to benefit
the body, as to benefit the mind. Body and mind are
correlated in man’s salvation; for man will no more
enter heaven sick than as a sinner, and Christ’s Christi- [5]
anity casts out sickness as well as sin of every sort.
Test, if you will, metaphysical healing on two patients:
one having morals to be healed, the other having a physi-
cal ailment. Use as your medicine the great alterative,
Truth: give to the immoralist a mental dose that says, [10]
“You have no pleasure in sin,” and witness the effects.
Either he will hate you, and try to make others do like-
wise, so taking a dose of error big enough apparently to
neutralize your Truth, else he will doubtingly await the
result; during which interim, by constant combat and [15]
direful struggles, you get the victory and Truth heals him
of the moral malady.
On the other hand, to the bedridden sufferer admin-
ister this alternative Truth: “God never made you sick:
there is no necessity for pain; and Truth destroys the [20]
error that insists on the necessity of any man’s bondage
to sin and sickness. “Ye shall know the truth, and the
truth shall make you free.’ ”
Then, like blind Bartimeus, the doubting heart looks
up through faith, and your patient rejoices in the gospel [25]
of health.
Thus, you see, it is easier to heal the physical than the
moral ailment. When divine Truth and Love heal, of
sin, the sinner who is at ease in sin, how much more should
these heal, of sickness, the sick who are dis-eased, dis- [30]
comforted, and who long for relief!
[Page 242.]
“Prayer And Healing”
The article of Professor T——, having the above cap- [1]
tion, published in _Zion’s Herald_, December third, came
not to my notice until January ninth. In it the Professor
offered me, as President of the Metaphysical College in
Boston, or one of my students, the liberal sum of one [5]
thousand dollars if either would reset certain dislocations
without the use of hands, and two thousand dollars if
either would give sight to one born blind.
Will the gentleman accept my thanks due to his gener- [10]
osity; for, if I should accept his bid on Christianity, he
would lose his money.
Why?
Because I performed more difficult tasks fifteen years
ago. At present, I am in another department of Christian [15]
work, “where there shall no signs be given them,” for
they shall be instructed in the Principle of Christian
Science that furnishes its own proof.
But, to reward his liberality, I offer him three thou-
sand dollars if he will heal one single case of opium-eating [20]
where the patient is very low and taking morphine powder
in its most concentrated form, at the rate of one ounce in
two weeks,—having taken it twenty years; and he is to
cure that habit in three days, leaving the patient well. I
cured precisely such a case in 1869. [25]
Also, Mr. C. M. H——, of Boston, formerly partner
of George T. Brown, pharmacist, No. 5 Beacon St., will
tell you that he was my student in December, 1884; and
that before leaving the class he took a patient thoroughly
addicted to the use of opium—if she went without it [30]
[Page 243.]
twenty-four hours she would have delirium—and in [1]
forty-eight hours cured her perfectly of this habit,
with no bad results, but with decided improvement in
health.
I have not yet made surgery one of the mental branches [5]
taught in my college; although students treat sprains,
contusions, etc., successfully. In the case of sprain of the
wrist-joint, where the regular doctor had put on splints
and bandages to remain six weeks, a student of mine
removed these appliances the same day and effected the [10]
cure in less than one week. Reference, Mrs. M. A. F——,
107 Eutaw Street, East Boston.
I agree with the Professor, that every system of medi-
cine claims more than it practises. If the system is Science,
it includes of necessity the Principle, which the learner [15]
can demonstrate only in proportion as he understands it.
Boasting is unbecoming a mortal’s poor performances.
My Christian students are proverbially modest: their
works alone should declare them, since my system of medi-
cine is not generally understood. There are charlatans [20]
in “mind-cure,” who practise on the basis of matter, or
human will, not Mind.
The Professor alludes to Paul’s advice to Timothy.
Did he refer to that questionable counsel, “Take a little
wine for thy stomach’s sake”? Even doctors disagree [25]
on that prescription: some of the medical faculty will
tell you that alcoholic drinks cause the coats of the stomach
to thicken and the organ to contract; will prevent the
secretions of the gastric juice, and induce ulceration,
bleeding, vomiting, death. [30]
Again, the Professor quotes, in justification of material
methods, and as veritable: “He took a bone from the
[Page 244.]
side of Adam, closed up the wound thereof, and builded [1]
up the woman.” (Gen. ii. 21.)
Here we have the Professor on the platform of Christian
Science! even a “surgical operation” that he says was
performed by divine power,—Mind alone constructing [5]
the human system, before surgical instruments were
invented, and closing the incisions of the flesh.
He further states that God cannot save the soul without
compliance to ordained conditions. But, we ask, have
those conditions named in Genesis been perpetuated in [10]
the multiplication of mankind? And, are the conditions
of salvation mental, or physical; are they bodily penance
and torture, or repentance and reform, which are the
action of mind?
He asks, “Has the law been abrogated that demands [15]
the employment of visible agencies for specific ends?”
Will he accept my reply as derived from the life and
teachings of Jesus?—who annulled the so-called laws of
matter by the higher law of Spirit, causing him to walk
the wave, turn the water into wine, make the blind to see, [20]
the deaf to hear, the lame to walk, and the dead to be
raised without matter-agencies. And he did this for man’s
example; not to teach himself, but others, the way of
healing and salvation. He said, “And other sheep I have,
which are not of this fold.” [25]
The teachings and demonstration of Jesus were for
all peoples and for all time; not for a privileged class or
a restricted period, but for as many as should believe in
him.
Are the discoverers of quinine, cocaine, etc., espe- [30]
cially the children of our Lord because of their medical
discoveries?
[Page 245.]
We have no record showing that our Master ever used, [1]
or recommended others to use, drugs; but we have his
words, and the prophet’s, as follows: “Take no thought,
saying, What shall we eat? or, What shall we drink?”
“And Asa ... sought not to the Lord, but to the physicians. [5]
And Asa slept with his fathers.”
Veritas Odium Parit
The combined efforts of the materialistic portion of
the pulpit and press in 1885, to retard by misrepresen-
tation the stately goings of Christian Science, are giving [10]
it new impetus and energy; calling forth the _vox populi_
and directing more critical observation to its uplifting
influence upon the health, morals, and spirituality of
mankind.
Their movements indicate fear and weakness, a physi- [15]
cal and spiritual need that Christian Science should re-
move with glorious results. The conclusion cannot now
be pushed, that women have no rights that man is bound
to respect. This is woman’s hour, in all the good tend-
encies, charities, and reforms of to-day. It is difficult [20]
to say which may be most mischievous to the human
heart, the praise or the dispraise of men.
I have loved the Church and followed it, thinking that
it was following Christ; but, if the pulpit allows the people
to go no further in the direction of Christlikeness, and [25]
rejects apostolic Christianity, seeking to stereotype infinite
Truth, it is a thing to be thankful for that one can walk
alone the straight and narrow way; that, in the words of
Wendell Phillips, “one with God is a majority.”
[Page 246.]
It is the pulpit and press, clerical robes and the pro- [1]
hibiting of free speech, that cradles and covers the sins of
the world,—all unmitigated systems of crime; and it
requires the enlightenment of these worthies, through
civil and religious reform, to blot out all inhuman codes. [5]
It was the Southern pulpit and press that influenced the
people to wrench from man both human and divine rights,
in order to subserve the interests of wealth, religious caste,
civil and political power. And the pulpit had to be
purged of that sin by human gore,—when the love of [10]
Christ would have washed it divinely away in Christian
Science!
The cry of the colored slave has scarcely been heard
and hushed, when from another direction there comes
another sharp cry of oppression. Another form of inhumanity [15]
lifts its hydra head to forge anew the old fetters;
to shackle conscience, stop free speech, slander, vilify;
to invite its prey, then turn and refuse the victim a solitary
vindication in this most unprecedented warfare.
A conflict more terrible than the battle of Gettysburg [20]
awaits the crouching wrong that refused to yield its
prey the peace of a desert, when a voice was heard
crying in the wilderness,—the spiritual famine of 1866,
—“Prepare ye the way of the Lord, make His paths
straight.” [25]
Shall religious intolerance, arrayed against the rights
of man, again deluge the earth in blood? The question
at issue with mankind is: Shall we have a spiritual Chris-
tianity and a spiritual healing, or a materialistic religion
and a _materia medica_? [30]
The advancing faith and hope of Christianity, the
earnest seeking after practical truth that shall cast out
[Page 247.]
error and heal the sick, wisely demand for man his God- [1]
given heritage, both human and divine rights; namely,
that his honest convictions and _proofs_ of advancing truth
be allowed due consideration, and treated not as pearls
trampled upon. [5]
Those familiar with my history are more tolerant; those
who know me, know that I found health in just what I
teach. I have professed Christianity a half-century; and
now I calmly challenge the world, upon fair investigation,
to furnish a single instance of departure in one of my [10]
works from the highest possible ethics.
The charges against my views are false, but natural,
since those bringing them do not understand my state-
ment of the Science I introduce, and are unwilling to be
taught it, even gratuitously. If they did understand it, they [15]
could demonstrate this Science by healing the sick; hence
the injustice of their interpretations.
To many, the healing force developed by Christian
Science seems a mystery, because they do not understand
that Spirit controls body. They acknowledge the exist- [20]
ence of mortal mind, but believe it to reside in matter
of the brain; but that man is the idea of infinite Mind,
is not so easily accepted. That which is temporary
seems, to the common estimate, solid and substantial.
It is much easier for people to believe that the body [25]
affects mind, than that the body is an expression of
mind, and reflects harmony or discord according to
thought.
Everything that God created, He pronounced good.
He never made sickness. Hence _that_ is only an evil belief [30]
of mortal mind, which must be met, in every instance,
with a denial by Truth.
[Page 248.]
This is the “new tongue,” the language of them that [1]
“lay hands on the sick, and they shall recover,” whose
spiritual interpretation they refuse to hear. For instance:
the literal meaning of the passage “lay hands on the sick”
would be manipulation; its moral meaning, found in the [5]
“new tongue,” is spiritual power,—as, in another Scripture,
“I will triumph in the works of Thy hands.”
Falsehood
The Greeks showed a just estimate of the person they
called slanderer, when they made the word synonymous [10]
with devil. If the simple falsehoods uttered about me
were compounded, the mixture would be labelled thus:
“Religionists’ mistaken views of Mrs. Eddy’s book, ‘Sci-
ence and Health with Key to the Scriptures,” and the
malice aforethought of sinners.” [15]
That I take opium; that I am an infidel, a mesmerist,
a medium, a “pantheist;” or that my hourly life is prayerless,
or not in strict obedience to the Mosaic Decalogue,—
is not more true than that I am dead, as is oft reported.
The _St. Louis Democrat_ is alleged to have reported my [20]
demise, and to have said that I died of poison, and bequeathed
my property to Susan Anthony.
The opium falsehood has only this to it: Many years
ago my regular physician prescribed morphine, which I
took, when he could do no more for me. Afterwards, [25]
the glorious revelations of Christian Science saved me
from that necessity and made me well, since which time
I have not taken drugs, with the following exception:
When the mental malpractice of poisoning people was
[Page 249.]
first undertaken by a mesmerist, to test that malprac- [1]
tice I experimented by taking some large doses of mor-
phine, to see if Christian Science could not obviate its
effect; and I say with tearful thanks, “The drug had
no effect upon me whatever.” The hour has struck, [5]
—“If they drink any deadly thing, it shall not hurt
them.”
The false report that I have appropriated other people’s
manuscripts in my works, has been met and answered
_legally_. Both in private and public life, and especially [10]
through my teachings, it is well known that I am not a
spiritualist, a pantheist, or prayerless. The most devout
members of evangelical churches will say this, as well as
my intimate acquaintances. None are permitted to re-
main in my College building whose morals are not un- [15]
questionable. I have neither purchased nor ordered a
drug since my residence in Boston; and to my knowledge,
not one has been sent to my house, unless it was something
to remove stains or vermin.
The report that I was dead arose no doubt from the [20]
combined efforts of some malignant students, expelled
from my College for immorality, to kill me: of their mental
design to do this I have proof, but no fear. My heavenly
Father will never leave me comfortless, in the amplitude
of His love; coming nearer in my need, more tenderly to [25]
save and bless.
Love
What a word! I am in awe before it. Over what
worlds on worlds it hath range and is sovereign! the un-
[Page 250.]
derived, the incomparable, the infinite All of good, the [1]
_alone_ God, is Love.
By what strange perversity is the best become the most
abused,—either as a quality or as an entity? Mortals
misrepresent and miscall affection; they make it what [5]
it is not, and doubt what it is. The so-called affection
pursuing its victim is a butcher fattening the lamb to
slay it. What the lower propensities express, should be
repressed by the sentiments. No word is more mis-
construed; no sentiment less understood. The divine [10]
significance of Love is distorted into human qualities,
which in their human abandon become jealousy and
hate.
Love is not something put upon a shelf, to be taken
down on rare occasions with sugar-tongs and laid on a [15]
rose-leaf. I make strong demands on love, call for active
witnesses to prove it, and noble sacrifices and grand
achievements as its results. Unless these appear, I cast
aside the word as a sham and counterfeit, having no ring
of the true metal. Love cannot be a mere abstraction, or [20]
goodness without activity and power. As a human quality,
the glorious significance of affection is more than words:
it is the tender, unselfish deed done in secret; the silent,
ceaseless prayer; the self-forgetful heart that overflows;
the veiled form stealing on an errand of mercy, out of a [25]
side door; the little feet tripping along the sidewalk; the
gentle hand opening the door that turns toward want and
woe, sickness and sorrow, and thus lighting the dark
places of earth.
[Page 251.]
Address On The Fourth Of July At Pleasant View, Concord, N. H., Before
2,500 Members Of The Mother Church, 1897
My beloved brethren, who have come all the way from
the Pacific to the Atlantic shore, from the Palmetto to the [5]
Pine Tree State, I greet you; my hand may not touch
yours to-day, but my heart will with tenderness untalkable.
His Honor, Mayor Woodworth, has welcomed you to
Concord most graciously, voicing the friendship of this
city and of my native State—loyal to the heart’s core to [10]
religion, home, friends, and country.
To-day we commemorate not only our nation’s civil
and religious freedom, but a greater even, the liberty of
the sons of God, the inalienable rights and radiant reality
of Christianity, whereof our Master said: “The works [15]
that I do shall he do;” and, “The kingdom of God cometh
not with observation” (with knowledge obtained from
the senses), but “the kingdom of God is within you,”—
within the present possibilities of mankind.
Think of this inheritance! Heaven right here, where [20]
angels are as men, clothed more lightly, and men as angels
who, burdened for an hour, spring into liberty, and the
good they would do, that they do, and the evil they would
not do, that they do not.
From the falling leaves of old-time faiths men learn a [25]
parable of the period, that all error, physical, moral, or
religious, will fall before Truth demonstrated, even as
dry leaves fall to enrich the soil for fruitage.
Sin, sickness, and disease flee before the evangel of
Truth as the mountain mists before the sun. Truth is [30]
[Page 252.]
the tonic for the sick, and this medicine of Mind is not [1]
necessarily infinitesimal but infinite. Herein the mental
medicine of divine metaphysics and the medical systems
of allopathy and homœopathy differ. Mental medi-
cine gains no potency by attenuation, and its largest [5]
dose is never dangerous, but the more the better in every
case.
Christian Science classifies thought thus: Right thoughts
are reality and power; wrong thoughts are unreality and
powerless, possessing the nature of dreams. Good thoughts [10]
are potent; evil thoughts are impotent, and they should
appear thus. Continuing this category, we learn that
sick thoughts are unreality and weakness; while healthy
thoughts are reality and strength. My proof of these
novel propositions is demonstration, whereby any man [15]
can satisfy himself of their verity.
Christian Science is not only the acme of Science
but the crown of Christianity. It is universal. It ap-
peals to man as man; to the whole and not to a por-
tion; to man physically, as well as spiritually, and to all [20]
mankind.
It has one God. It demonstrates the divine Principle,
rules and practice of the great healer and master of meta-
physics, Jesus of Nazareth. It spiritualizes religion and
restores its lost element, namely, healing the sick. It [25]
consecrates and inspires the teacher and preacher; it
equips the doctor with safe and sure medicine; it en-
courages and empowers the business man and secures
the success of honesty. It is the dear children’s toy and
strong tower; the wise man’s spiritual dictionary; the [30]
poor man’s money; yea, it is the pearl priceless whereof
our Master said, if a man findeth, he goeth and selleth
[Page 253.]
all that he hath and buyeth it. Buyeth it! Note the [1]
scope of that saying, even that Christianity is not merely
a gift, as St. Paul avers, but is bought with a price, a great
price; and what man knoweth as did our Master its
value, and the price that he paid for it? [5]
Friends, I am not enough the new woman of the period
for outdoor speaking, and the incidental platform is not
broad enough for me, but the speakers that will now ad-
dress you—one a congressman—may improve our
platforms; and make amends for the nothingness of [10]
matter with the allness of Mind.
Well Doinge Is The Fruite Of Doinge Well
HERRICK
This period is big with events. Fraught with history,
it repeats the past and portends much for the future. [15]
The Scriptural metaphors,—of the woman in travail,
the great red dragon that stood ready to devour the child
as soon as it was born, and the husbandmen that said,
“This is the heir: come, let us kill him, that the in-
heritance may be ours,”—are type and shadow of this [20]
hour.
A mother’s love touches the heart of God, and should
it not appeal to human sympathy? Can a mother tell
her child one tithe of the agonies that gave that child
birth? Can that child conceive of the anguish, until she [25]
herself is become a mother?
Do the children of this period dream of the spiritual
Mother’s sore travail, through the long night, that has
opened their eyes to the light of Christian Science? Cherish
[Page 254.]
these new-born children that filial obedience to which the [1]
Decalogue points with promise of prosperity? Should not
the loving warning, the far-seeing wisdom, the gentle entreaty,
the stern rebuke have been heeded, in return for
all that love which brooded tireless over their tender [5]
years? for all that love that hath fed them with Truth,—
even the bread that cometh down from heaven,—as the
mother-bird tendeth her young in the rock-ribbed nest of
the raven’s callow brood!
And what of the hope of that parent whose children [10]
rise up against her; when brother slays brother, and
the strength of union grows weak with wickedness?
The victim of mad ambition that saith, “This is
the heir: come, let us kill him, that the inheritance
may be ours,” goes on to learn that he must at last [15]
kill this evil in “self” in order to gain the kingdom
of God.
Envy, the great red dragon of this hour, would obscure
the light of Science, take away a third part of the stars
from the spiritual heavens, and cast them to the earth. [20]
This is not Science. _Per contra_, it is the mortal mind
sense—mental healing on a material basis—hurling
its so-called healing at random, filling with hate its
deluded victims, or resting in silly peace upon the
laurels of headlong human will. “What shall, therefore, [25]
the Lord of the vineyard do? He will come and destroy
the husbandmen, and will give the vineyard unto
others.”
[Page 255.]
Little Gods
It is sometimes said, cynically, that Christian Scien-
tists set themselves on pedestals, as so many petty deities;
but there is no fairness or propriety in the aspersion.
Man is not equal to his Maker. That which is formed [5]
is not cause, but effect; and has no underived power.
But it is possible, and dutiful, to throw the weight of
thought and action on the side of right, and to be thus
lifted up.
Man should be found not claiming equality with, but [10]
growing into, that altitude of Mind which was in Christ
Jesus. He should comprehend, in divine Science, a
recognition of what the apostle meant when he said:
“The Spirit itself beareth witness with our spirit, that
we are the children of God: and if children, then heirs; [15]
heirs of God, and joint-heirs with Christ.”
Advantage Of Mind-Healing
It is sometimes asked, What are the advantages of your
system of healing?
I claim for healing by Christian Science the following [20]
advantages:—
_First:_ It does away with material medicine, and rec-
ognizes the fact that the antidote for sickness, as well
as for sin, may be found in God, the divine Mind.
_Second:_ It is more effectual than drugs, and cures [25]
where they fail, because it is this divine antidote, and
metaphysics is above physics.
[Page 256.]
_Third:_ Persons who have been healed by Christian [1]
Science are not only cured of their belief in disease, but
they are at the same time improved morally. The body
is governed by Mind, and mortal mind must be corrected
in order to make the body harmonious. [5]
A Card
While gratefully acknowledging the public confidence
manifested in daily letters that protest against receiving
instruction in the Massachusetts Metaphysical College
from any other than Mrs. Eddy, I feel, deeply, that of [10]
necessity this imposes on me the severe task of remaining
at present a public servant: also, that this must prevent
my classes from forming as frequently as was an-
nounced in the October number of the _Journal_, and
necessitates receiving but a select number of students. [15]
To meet the old impediment, lack of time, that has oc-
casioned the irregular intervals between my class terms,
I shall continue to send to each applicant a notice from
one to two weeks previous to the opening term.
MARY BAKER G. EDDY
Spirit And Law
We are accustomed to think and to speak of gravitation
as a law of matter; while every quality of matter,
in and of itself, is inert, inanimate, and non-intelligent.
The assertion that matter is a law, or a lawgiver, is [25]
anomalous. Wherever law is, Mind is; and the notion
[Page 257.]
that Mind can be in matter is rank infidelity, which either [1]
excludes God from the universe, or includes Him in every
mode and form of evil. Pantheism presupposes that
God sleeps in the mineral, dreams in the animal, and
wakes in a wicked man. [5]
The distinction between that which is and that which
is not law, must be made by Mind and as Mind. Law is
either a moral or an immoral force. The law of God is
the law of Spirit, a moral and spiritual force of immor-
tal and divine Mind. The so-called law of matter is an [10]
immoral force of erring mortal mind, _alias_ the minds of
mortals. This so-called force, or law, at work in nature
as a power, prohibition, or license, is cruel and merciless.
It punishes the innocent, and repays our best deeds
with sacrifice and suffering. It is a code whose modes [15]
trifle with joy, and lead to immediate or ultimate death.
It fosters suspicion where confidence is due, fear where
courage is requisite, reliance where there should be
avoidance, a belief in safety where there is most
danger. Our Master called it “a murderer from the [20]
beginning.”
Electricity, governed by this so-called law, sparkles
on the cloud, and strikes down the hoary saint. Floods
swallow up homes and households; and childhood, age,
and manhood go down in the death-dealing wave. Earth- [25]
quakes engulf cities, churches, schools, and mortals.
Cyclones kill and destroy, desolating the green earth.
This pitiless power smites with disease the good Samari-
tan ministering to his neighbor’s need. Even the chamber
where the good man surrenders to death is not exempt [30]
from this law. Smoothing the pillow of pain may infect
you with smallpox, according to this lawless law which
[Page 258.]
dooms man to die for loving his neighbor as himself,— [1]
when Christ has said that love is the fulfilling of the
law.
Our great Ensample, Jesus of Nazareth, met and abol-
ished this unrelenting false claim of matter with the [5]
righteous scorn and power of Spirit. When, through
Mind, he restored sight to the blind, he figuratively and
literally spat upon matter; and, anointing the wounded
spirit with the great truth that God is All, he demon-
strated the healing power and supremacy of the law of [10]
Life and Love.
In the spiritual Genesis of creation, all law was vested
in the Lawgiver, who was a law to Himself. In divine
Science, God is One and All; and, governing Himself,
He governs the universe. This is the law of creation: [15]
“My defense is of God, which saveth the upright in
heart.” And that infinite Mind governs all things. On
this infinite Principle of freedom, God named Him-
self, I AM. Error, or Adam, might give names to itself,
and call Mind by the name of matter, but error could [20]
neither name nor demonstrate Spirit. The name, I
AM, indicated no personality that could be paralleled
with it; but it did declare a mighty individuality,
even the everlasting Father, as infinite consciousness,
ever-presence, omnipotence; as all law, Life, Truth, and [25]
Love.
God’s interpretation of Himself furnishes man with
the only suitable or true idea of Him; and the divine
definition of Deity differs essentially from the human.
It interprets the law of Spirit, not of matter. It explains [30]
the eternal dynamics of being, and shows that nature
and man are as harmonious to-day as in the beginning,
[Page 259.]
when “all things were made by Him; and without Him [1]
was not any thing made.”
Whatever appears to be law, but partakes not of the
nature of God, is not law, but is what Jesus declared
it, “a liar, and the father of it.” God is the law of Life, [5]
not of death; of health, not of sickness; of good, not
of evil. It is this infinitude and oneness of good that
silences the supposition that evil is a claimant or a claim.
The consciousness of good has no consciousness or knowl-
edge of evil; and evil is not a quality to be known or [10]
eliminated by good: while iniquity, too evil to conceive
of good as being unlike itself, declares that God knows
iniquity!
When the Lawgiver was the only law of creation, free-
dom reigned, and was the heritage of man; but this [15]
freedom was the moral power of good, not of evil: it
was divine Science, in which God is supreme, and the
only law of being. In this eternal harmony of Science,
man is not fallen: he is governed in the same rhythm
that the Scripture describes, when “the morning stars [20]
sang together, and all the sons of God shouted for joy.”
Truth-Healing
The spiritual elevator of the human race, physically,
morally, and Christianly, is the truism that Truth dem-
onstrates good, and is natural; while error, or evil, [25]
is really non-existent, and must have produced its own
illusion,—for it belongs not to nature nor to God. Truth
is the power of God which heals the sick and the sinner,
and is applicable to all the needs of man. It is the uni-
[Page 260.]
versal, intelligent Christ-idea illustrated by the life of [1]
Jesus, through whose “stripes we are healed.” By con-
flicts, defeats, and triumphs, Christian Science has been
reduced to the understanding of mortals, and found able
to heal them. [5]
Pagan mysticism, Grecian philosophy, or Jewish reli-
gion, never entered into the line of Jesus’ thought or
action. His faith partook not of drugs, matter, nor of
the travesties of mortal mind. The divine Mind was
his only instrumentality and potency, in religion or medi- [10]
cine. The Principle of his cure was God, in the laws
of Spirit, not of matter; and these laws annulled all other
laws.
Jesus knew that erring mortal thought holds only in
itself the supposition of evil, and that sin, sickness, and [15]
death are its subjective states; also, that pure Mind is
the truth of being that subjugates and destroys any sup-
positional or elementary opposite to Him who is All.
Truth is supreme and omnipotent. Then, whatever
else seemeth to be intelligence or power is false, delud- [20]
ing reason and denying revelation, and seeking to dethrone
Deity. The truth of Mind-healing uplifts mankind, by
acknowledging pure Mind as absolute and entire, and
that evil is naught, although it seems to be.
Pure Mind gives out an atmosphere that heals and [25]
saves. Words are not always the auxiliaries of Truth.
The spirit, and not the letter, performs the vital func-
tions of Truth and Love. Mind, imbued with this Science
of healing, is a law unto itself, needing neither license
nor prohibition; but lawless mind, with unseen motives, [30]
and silent mental methods whereby it may injure the
race, is the highest attenuation of evil.
[Page 261.]
Again: evil, as _mind_, is doomed, already sentenced, [1]
punished; for suffering is commensurate with evil, and
lasts as long as the evil. As _mind_, evil finds no escape
from itself; and the sin and suffering it occasions can
only be removed by reformation. [5]
According to divine law, sin and suffering are not
cancelled by repentance or pardon. Christian Science
not only elucidates but demonstrates this verity of be-
ing; namely, that mortals suffer from the wrong they
commit, whether intentionally or ignorantly; that every [10]
effect and amplification of wrong will revert to the wrong-
doer, until he pays his full debt to divine law, and the
measure he has meted is measured to him again, full,
pressed down, and running over. Surely “the way of
the transgressor is hard.” [15]
In this law of justice, the atonement of Christ loses
no efficacy. Justice is the handmaid of mercy, and show-
eth mercy by punishing sin. Jesus said, “I came not to
destroy the law,”—the divine requirements typified in
the law of Moses,—“but to fulfil it” in righteousness, [20]
by Truth’s destroying error. No greater type of divine
Love can be presented than effecting so glorious a purpose.
This spirit of sacrifice always has saved, and still saves
mankind; but by mankind I mean mortals, or a kind
of men after man’s own making. Man as God’s idea [25]
is already saved with an everlasting salvation. It is impossible
to be a Christian Scientist without apprehend-
ing the moral law so clearly that, for conscience’ sake,
one will either abandon his claim to even a knowledge
of this Science, or else make the claim valid. All Science [30]
is divine. Then, to be Science, it must produce physical
and moral harmony.
[Page 262.]
Dear readers, our _Journal_ is designed to bring health [1]
and happiness to all households wherein it is permitted
to enter, and to confer increased power to be good and
to do good. If you wish to brighten so pure a purpose,
you will aid our prospect of fulfilling it by your kind [5]
patronage of _The Christian Science Journal_, now enter-
ing upon its fifth volume, clad in Truth-healing’s new
and costly spring dress.
Heart To Heart
When the heart speaks, however simple the words, [10]
its language is always acceptable to those who have
hearts.
I just want to say, I thank you, my dear students, who
are at work conscientiously and assiduously, for the good
you are doing. I am grateful to you for giving to the [15]
sick relief from pain; for giving joy to the suffering and
hope to the disconsolate; for lifting the fallen and strength-
ening the weak, and encouraging the heart grown faint
with hope deferred. We are made glad by the divine
Love which looseth the chains of sickness and sin, open- [20]
ing the prison doors to such as are bound; and we should
be more grateful than words can express, even through
this white-winged messenger, our _Journal_.
With all the homage beneath the skies, yet were our
burdens heavy but for the Christ-love that makes them [25]
light and renders the yoke easy. Having his word, you
have little need of words of approval and encouragement
from me. Perhaps it is even selfish in me sometimes to
relieve my heart of its secrets, because I take so much
[Page 263.]
pleasure in thus doing; but if my motives are sinister, [1]
they will harm myself only, and I shall have the unself-
ish joy of knowing that the wrong motives are not yours,
to react on yourselves.
These two words in Scripture suggest the sweetest [5]
similes to be found in any language—_rock_ and _feathers_:
“Upon this rock I will build my church;” “He shall
cover thee with His feathers.” How blessed it is to
think of you as “beneath the shadow of a great rock in
a weary land,” safe in His strength, building on His [10]
foundation, and covered from the devourer by divine
protection and affection. Always bear in mind that His
presence, power, and peace meet all human needs and
reflect all bliss.
Things To Be Thought Of
The need of their teacher’s counsel, felt by students, [16]
especially by those at a distance, working assiduously for
our common Cause,—and their constant petitions for
the same, should be met in the most effectual way.
To be responsible for supplying this want, and poise [20]
the wavering balance on the right side, is impracticable
without a full knowledge of the environments. The
educational system of Christian Science lacks the aid
and protection of State laws. The Science is hampered
by immature demonstrations, by the infancy of its dis- [25]
covery, by incorrect teaching; and especially by unprin-
cipled claimants, whose mad ambition drives them to
appropriate my ideas and discovery, without credit, ap-
preciation, or a single original conception, while they
[Page 264.]
quote from other authors and give them credit for every [1]
random thought in line with mine.
My noble students, who are loyal to Christ, Truth, and
human obligations, will not be disheartened in the midst
of this seething sea of sin. They build for time and eter- [5]
nity. The others stumble over misdeeds, and their own
unsubstantiality, without the groundwork of right, till,
like camera shadows thrown upon the mists of time, they
melt into darkness.
Unity is the essential nature of Christian Science. Its [10]
Principle is One, and to demonstrate the divine One,
demands oneness of thought and action.
Many students enter the Normal class of my College
whom I have not fitted for it by the Primary course.
They are taught their first lessons by my students; hence [15]
the aptness to assimilate pure and abstract Science is
somewhat untested.
“As the twig is bent, the tree’s inclined.” As mortal
mind is directed, it acts for a season. Some students
leave my instructions before they are quite free from [20]
the bias of their first impressions, whether those be cor-
rect or incorrect. Such students are more or less subject
to the future mental influence of their former teacher.
Their knowledge of Mind-healing may be right theo-
retically, but the moral and spiritual status of thought [25]
must be right also. The tone of the teacher’s mind must
be pure, grand, true, to aid the mental development of
the student; for the tint of the instructor’s mind must
take its hue from the divine Mind. A single mistake in
metaphysics, or in ethics, is more fatal than a mistake in [30]
physics.
If a teacher of Christian Science unwittingly or inten-
[Page 265.]
tionally offers his own thought, and gives me as authority [1]
for it; if he diverges from Science and knows it not, or,
knowing it, makes the venture from vanity, in order to
be thought original, or wiser than somebody else,—this
divergence widens. He grows dark, and cannot regain, [5]
at will, an upright understanding. This error in the
teacher also predisposes his students to make mistakes
and lose their way. Diverse opinions in Science are
stultifying. All must have _one_ Principle and the same
rule; and all _who follow the Principle and rule_ have but [10]
one opinion of it.
Whosoever understands a single rule in Science, and
demonstrates its Principle according to rule, is master
of the situation. Nobody can gainsay this. The ego-
tistical theorist or shallow moralist may presume to [15]
make innovations upon simple proof; but his mistake
is visited upon himself and his students, whose minds
are, must be, disturbed by this discord, which extends
along the whole line of reciprocal thought. An error
in premise can never bring forth the real fruits of Truth. [20]
After thoroughly explaining spiritual Truth and its ethics
to a student, I am not morally responsible for the mis-
statements or misconduct of this student. My teachings
are uniform. Those who abide by them do well. If
others, who receive the same instruction, do ill, the fault [25]
is not in the culture but the soil.