---

MISCELLANEOUS WRITINGS

CHAPTER VIII -- PRECEPT UPON PRECEPT

"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 fulfillment of this law; it covers all sin and its effects. God is All, and by virtue of this nature and 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.

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 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 interprets to mortals the gospel of healing. David said, "Before I was afflicted I went astray: but now have I kept Thy word." He who knows the end from the beginning, attaches to sin due penalties as its antidotes and remedies.

Who art thou, vain mortal, that usurpest the prerogative of divine wisdom, and wouldst teach God not to punish sin, that would shut the mouth of His prophets, 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 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 oblivion 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 the false sense. False pleasure will be, is chastened; it has no 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 happiness should still attend 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 cover iniquity and punish it not, then shall mortals have peace." Divine Love, as unconscious as incapable of error, pursues the evil that hideth itself, strips off its disguises, and -- behold the result: evil, uncovered, is self-destroyed.

Christian Science never healed a patient without proving with mathematical certainty that error, when found 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 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 adaptability 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 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 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 inequity. Charity is Love; and Love opens the eyes of the blind, rebukes error, and casts it out. Charity never flees before error, lest it should suffer from an encounter. Love your enemies, or you will not loose them; and if you love them, you will help to reform them.

Christ points the way of salvation. His mode is not cowardly, uncharitable, nor unwise, but it teaches mortals to handle serpents and cast out evil. Our own vision 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 legislation, and Salem witchcraft, are not indigenous to her son.

"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 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? 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.

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 kingdom come." Shall we repeat our Lord's Prayer when the heart denies it, refuses to bear the cross and to fulfil the conditions of our petition? Human policy is a fool that saith in his heart, "No God" -- a caressing Judas that betrays you, and commits suicide. This godless policy never knows what happiness is, and how it is obtained.

Jesus did his work, and left his glorious career for our example. On the shore of Gennesaret he tersely reminded his students of their worldly policy. They had suffered, and seen their error. This experience caused them to remember the reiterated warning of their Master 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 return under the reign of difficulties, darkness, and unrequited 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, 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 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 form of Jesus, and buried it out of their site. His disciples, who had not yet drunk of his cup, lost sight of him; they could not behold his immortal being in the 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 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 prosper." No risk is so stupendous as to neglect opportunities 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 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 adherents of Truth have gone on rejoicing. Christian Science gives a fearless wing and firm foundation. These are 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 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. PUT UP THY SWORD

While Jesus' life was full of Love, and a demonstration 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 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 household."

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 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 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 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 and the final destruction of error through this very process, -- 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 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 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 shall demonstrate the Principle in the way of His appointment, and not according to the infantile conception of our way; as when a child in sleep walks on the summit of the roof of the house because he is a somnambulist, and thinks he is where he is not, and would fall immediately if he knew where he was and what he was doing.

My students are at the beginning of their demonstration; they have a long warfare with error in themselves and in others to finish, and they must at this stage use 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 to gather the harvest while the corn is in the blade, nor yet when it is in the ear; a wise spiritual discernment must be used in your application of his words and inference 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 example. SCIENTIFIC THEISM

In the May number of our Journal, there appear a review of, and some extracts from, "Scientific Theism," by Phare Pleigh.

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 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 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 lowing point? --

"When philosophy becomes fairy-land, in which neither 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."

True idealism is a divine Science, which combines in logical sequence, nature, reason, and revelation. An effect without a cause is inconceivable; neither philosophy nor reason attempts to find one; but all should conceive and understand that Spirit cannot become less than 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 matter and Spirit are one and eternal; or, that the phenomenon of Spirit is the antipode of Spirit, namely, matter. 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 Spirit.

Sensuous and material realistic views presuppose that nature is matter, and that Deity is a finite person containing infinite Mind; and that these opposites, in suppositional unity and personality, produce matter, -- a 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 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 disappear, for Spirit to appear. To the material sense, everything is matter; but spiritualize human thought, and our convictions change: for spiritual sense takes in new views, in which nature becomes Spirit; and 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 reversion, as error declares Truth. The testimony of material 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. 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 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 spiritual sense, which beareth witness of things spiritual, and not material.

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 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 is necessarily the recognition of purely spiritual personality in God."

According to lexicography, teleology is the science of 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 is finite or material. Jesus said, "Ye do err, not knowing 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." 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 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 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 manifest 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.

Now, demonstrate this rule, which obtains in every 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 another would heal mentally. The healer begins by mental 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 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."

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.

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 clearness, that if this mental process and power be reversed, and people believe that a man is sick and knows it, and speak of him as being sick, put 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 with the certainty of Science he knows that an error of belief has not the power of Truth, and cannot, does not, produce the slightest effect, it has no power over 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 thereby learns more of its divine Principle. Error produces physical sufferings, and these sufferings show the fundamental Principle of Christian Science; namely, that error and sickness are one, and Truth is their remedy.

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 mentally. This accounts for many helpless mental practitioners and mysterious diseases.

Again: If error is the cause of disease, Truth being the cure, denial of this fact in one instance and acknowledgement of it in another saps one's understanding of the Science of Mind-healing. Such denial dethrones demonstration, baffles the student of Mind-healing, and divorces his work from Science. Such denial also contradicts the doctrine that we must mentally struggle against both evil and disease, and is like saying 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 committing, or call public attention to that crime? The belief in evil and in the process of evil, holds the issues of death to the evil-doer. It takes away a man's proper 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 injuring himself and others. This state of false consciousness 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 reform, he becomes morally paralyzed -- in other words, 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 its actions 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 has meted must be remeasured to it.

The crimes committed under this new regime 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, 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, and potency of Truth had flowed into my consciousness as easily as dawns the morning light and shadows flee, the metaphysical mystery of error -- its hidden paths, purpose and fruits -- at first defied me. I was saying all the time, "Come not thou into the secret" -- but at length took up the research according to God's command.

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 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 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 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 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 superlatives folly. The mental arrow shot from another's bow is practically harmless, unless our own thought barbs it. 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 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."

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 different history, constitution, culture, character, from all the rest; that human life is the work, the play, the ceaseless 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 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,-- determined 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 in my mind, whether there is enough of a flatterer, a fool, or a liar, to offend a whole-souled woman. HINTS TO THE CLERGY

At the residence of Mr. Rawson, of Arlington, Massachusetts, a happy concourse of friends had gathered to celebrate the eighty-second birthday of his mother -- a friend of mine, and a Christian Scientist.

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; whereupon the mother, Mrs. Rawson, who had drunk at its 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 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 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.

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 gruel."

But Mrs. Rawson said: --

"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 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, 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, 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."

The character of a liar and hypocrite is so contemptible, 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 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 assassin of radical worth; the conservative swindler, who sells himself in a traffic by which he can gain nothing. 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, without friend and without apologist.

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 of aforethought to extend their evil intent, is the nice distinction by which 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, pitifully poor objects from their choice of self-degradation to the nobler purposes and wider aims of a life made honest: a life in which the fresh flowers a feeling blossom, and, like the chamomile, the more trampled upon, the sweeter the odor they send forth to benefit mankind; a life where in calm, self-respected thoughts abide in tabernacles of their own, dwelling upon a holy hill, speaking 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 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.

Not to avenge one's self upon one's enemies, is the command of almighty wisdom; and we take this to be a safer guide than the promptings of human nature. 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 has promoted, -- and yet not to avenge thyself, is to do good to thyself; is to take 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 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 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 cognizance 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 reliability 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, and that any one is liable to have them under certain predisposing or exciting causes. This mental state prepares 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 contact 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 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 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 thus become beautifully less; and in the same proportion would faith and 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 preventative of contagion than a drug, or than any other possible sanative method; and the "perfect Love" that "casteth out fear" is a sure defense. THANKSGIVING DINNER

It was a beautiful group! needing but canvas and the touch of an artist to render it pathetic, tender, gorgeous.

Age, on whose hoary head the almond-blossom formed a 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 experience, had seen sunshine and shadow fall upon ninety-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.

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 unconditional surrender.

And the baby! Why, he made a big hole, with two incisors, in a big pippin, and bit the finger presumptuously 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 taken napping. Now! baby has tumbled, soft as thistledown, on the floor; and instead of a real set-to at crying, a look of cheer and a toy from mama bring the soft little palms patting together, and pucker the rosebud mouth into saying, "Oh, pretty!" That was a scientific 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 at the portal through which the loved one comes not, or gazing silently on the vacant seat at fireside and board --

God comfort them all! we inwardly prayed -- but the memory was too much; and, turning from it, in a bumper of pudding-sauce we drank to peace, and plenty, and happy households. IMPROVE YOUR TIME

Success in life depends upon persistent effort, upon 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 him make the most of the present.

Three ways of wasting time, one of which is contemptible, are gossiping mischief, making lingering calls, and mere motion when at work, thinking of nothing or planning for some amusement, -- travel of limb more than mind. Rushing around smartly is no proof of accomplishing much.

All successful individuals have become such by hard work; by improving moments before they pass into hours, 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 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."