To station justice and grat.i.tude as sentinels along the lines of thought, would aid the solution of this problem, and counteract the influence of envious minds or the mis- [30]

guided individual who keeps not watch over his emotions and conclusions.

[Page 292.]

New Commandment

The divinity of St. John's Gospel brings to view over- [1]

whelming tides of revelation, and its spirit is baptismal; he chronicles this teaching, "A new commandment I give unto you, That ye love one another." [5]

Jesus, who so loved the world that he gave his life (in the flesh) for it, saw that Love had a new command- ment even for him. What was it?

It must have been a rare revelation of infinite Love, a new tone on the scale ascending, such as eternity is ever [10]

sounding. Could I impart to the student the higher sense I entertain of Love, it would partly ill.u.s.trate the divine energy that brings to human weakness might and majesty. Divine Love eventually causes mortals to turn away from the open sepulchres of sin, and look no more [15]

into them as realities. It calls loudly on them to bury the dead out of sight; to forgive and forget whatever is unlike the risen, immortal Love; and to shut out all op- posite sense. Christ enjoins it upon man to help those who know not what he is doing in their behalf, and there- [20]

fore curse him; enjoins taking them by the hand and leading them, if _possible_, to Christ, by loving words and deeds. Charity thus serves as admonition and instruc- tion, and works out the purposes of Love.

Christian Science, full of grace and truth, is accom- [25]

plishing great good, both seen and unseen; but have mortals, with the penetration of Soul, searched the secret chambers of sense? I never knew a student who fully understood my instructions on this point of handling evil,-as to just how this should be done,-and carried [30]

[Page 293.]

out my ideal. It is safe not to teach prematurely the [1]

infant thought in Christian Science-just breathing new Life and Love-all the claims and modes of evil; there- fore it is best to leave the righteous unfolding of error (as a general rule) alone, and to the special care of the [5]

unerring modes of divine wisdom. This uncovering and punishing of sin must, will come, at some date, to the rescue of humanity. The teacher of divine metaphysics should impart to his students the general knowledge that he has gained from instruction, observation, and mental [10]

practice.

Experience weighs in the scales of G.o.d the sense and power of Truth against the opposite claims of error.

If spiritual sense is not dominant in a student, he will not understand all your instructions; and if evil domi- [15]

nates his character, he will pervert the rules of Christian Science, and the last error will be worse than the first- inasmuch as wilful transgression brings greater torment than ignorance.

A Cruce Salus

The sum total of Love reflected is exemplified, and [21]

includes the whole duty of man: Truth perverted, in belief, becomes the creator of the claim of error. To affirm mentally and audibly that G.o.d is All and there is no sickness and no sin, makes mortals either saints or [25]

sinners.

Truth talked and not lived, rolls on the human heart a stone; consigns sensibility to the charnel-house of sen- suality, ease, self-love, self-justification, there to moulder and rot. [30]

[Page 294.]

The n.o.blest work of G.o.d is man in the image of his [1]

Maker; the last infirmity of evil is so-called man, swayed by the maelstrom of human pa.s.sions, elbowing the con- cepts of his own creating, making place for himself and displacing his fellows. [5]

A real Christian Scientist is a marvel, a miracle in the universe of mortal mind. With selfless love, he inscribes on the heart of humanity and transcribes on the page of reality the living, palpable presence-the might and majesty!-of goodness. He lives for all mankind, and [10]

honors his creator.

The _vice versa_ of this man is sometimes called a man, but he is a small animal: a hived bee, with sting ready for each kind touch, he makes honey out of the flowers of human hearts and hides it in his cell of [15]

ingrat.i.tude.

O friendly hand! keep back thy offerings from asps and apes, from wolves in sheep's clothing and all raven- ing beasts. Love such specimens of mortality just enough to reform and transform them,-if it be possible,- [20]

and then, look out for their stings, and jaws, and claws; but thank G.o.d and take courage,-that you desire to help even such as these.

Comparison to English Barmaids

Since my residence in Concord, N. H., I have read [25]

the daily paper, and had become an admirer of Edgar L. Wakeman's terse, graphic, and poetic style in his "Wanderings," richly flavored with the true ideas of humanity and equality. In an issue of January 17, how-

[Page 295.]

ever, were certain references to American women which [1]

deserve and elicit brief comment.

Mr. Wakeman writes from London, that a noted Eng- lish leader, whom he quotes without naming, avers that the "cursed barmaid system" in England is evolved by [5]

the same power which in America leads women "along a gamut of isms and ists, from female suffrage, past a score of reforms, to Christian Science." This anony- mous talker further declares, that the central cause of this "same original evil" is "a female pa.s.sion for some [10]

manner of notoriety."

Is Mr. Wakeman _awake_, and caught napping? While praising the Scotchman's national pride and affection, has our American correspondent lost these sentiments from his own breast? Has he forgotten how to honor [15]

his native land and defend the dignity of her daughters with his ready pen and pathos?

The flaunting and floundering statements of the great unknown for whose ability and popularity Mr. Wakeman strongly vouches, should not only be queried, but flatly [20]

contradicted, as both untrue and uncivil. English senti- ment is not wholly represented by one man. Nor is the world ignorant of the fact that high and pure ethical tones do resound from Albion's sh.o.r.es. The most ad- vanced ideas are inscribed on tablets of such an organi- [25]

zation as the Victoria Inst.i.tute, or Philosophical Society of Great Britain, an inst.i.tution which names itself after her who is unquestionably the best queen on earth; who for a half century has with such dignity, clemency, and virtue worn the English crown and borne the English [30]

sceptre.

Now, I am a Christian Scientist,-the Founder of

[Page 296.]

this system of religion,-widely known; and, by special [1]

invitation, have allowed myself to be elected an a.s.sociate life-member of the Victoria Inst.i.tute, which numbers among its const.i.tuents and managers-not barmaids, but bishops-profound philosophers, brilliant scholars. [5]

Was it ignorance of American society and history, together with unfamiliarity with the work and career of American women, which led the unknown author cited by Mr. Wakeman to overflow in shallow sarcasm, and place the barmaids of English alehouses and rail- [10]

ways in the same category with n.o.ble women who min- ister in the sick-room, give their time and strength to binding up the wounds of the broken-hearted, and live on the plan of heaven?

This writer cla.s.ses Christian Science with theosophy [15]

and spiritualism; whereas, they are by no means iden- tical-nor even similar. Christian Science, antagonis- tic to intemperance, as to all immorality, is by no means a.s.sociated therewith. Do manly Britons patronize tap- rooms and lazar-houses, and thus note or foster a fem- [20]