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 G.o.d; 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 a.s.sas- 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 mult.i.tude, 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 n.o.bler 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 circ.u.mstances 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 G.o.d 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 G.o.d in this direction, and faith in Mind over all other influences governing the receptivity of the body, theology would teach man [15]