"There is no life, substance or intelligence in matter," answered Kate, glancing at the letter.

"I must confess that puzzles me," mused Grace, thoughtfully.

"Oh, that is easy enough to understand, when you remember the spirit is all, besides, when a person dies the organs of the body may be perfect, but there is no life or feeling, and according to this new understanding, no substance," explained Kate, in her turn.

"I can see it well enough as a theory, but what all this has to do with practical every-day living, is a mystery to me."

"'We haven't got far enough to solve everything,' somebody said to me once, and here it is for you," remarked Kate, with a spice of mischief in her tone.

"All right, what next?"

"No sensation or causation in matter; but I think that is answered the same way as the other. But this last one; I do wonder if the Bible corroborates it?" Kate looked troubled again, as she read: "'There is no sin, sickness nor death.'"

"The same reasoning applies to that as to all the rest. There is no reality to anything but God's creation, and that is changeless and perfect. But we will see what the Bible has to say; I. John iii: 2-10. In the second verse it reads: 'Beloved, now are we the sons of God, but it doth not yet appear what we shall be;' that of course is an assertion of our spiritual self. Then verse nine says: 'Whosoever is born of God doth not commit sin, for his seed remaineth in him and he can not sin, because he is born of God.' Then it seems plain there can be no sin to the spirit, neither can there be sickness nor death."

"It is wonderful," murmured Kate.

"What is next?" pursued Grace, with the concordance open before her.

"That is all, except she explains the use and necessity of denial, and suggests to Mr. Hayden the benefit of denying for hours at a time."

"Well, we can do that, too. If it is good for him, it must be for us. I mean to do it," said Grace, shutting her book with a snap and pacing back and forth excitedly.

"Oh, well, take it calmly; we can do that while we are getting supper, and I am hungry now. Do you know it is seven o'clock?" Kate exclaimed, looking at her watch.

"Two hours we have been studying," said Grace. "Really, this is as interesting as painting. I don't see one thing but what is reasonable, do you, Kate?"

"Not the way it seems now."

After everything was put away they began making earnest application of the rules. Each sat silently thinking, according to directions: "There is no reality in matter, there is no reality in matter," etc. For two hours neither spoke. Then Kate said: "I feel so light; as though there were no weight to my body. What does it mean?"

"I don't know, unless it shows you are realizing what you say."

"That is it. I can feel that there is no obstruction to spirit or thought; that spirit is limitless and God is everywhere."

She seemed lost in her new thoughts, and went to bed as though she were dreaming. Grace had experienced nothing but a sense of dullness and extreme sleepiness.



CHAPTER XVII.

"The soul is not a compensation, but a life. The soul is. Under all this sea of circumstance, whose waters ebb and flow with perfect balance, lies the aboriginal abyss of real Being. Existence or God is not a relation or a part, but a whole."—Emerson.

"MARLOW, September ——.

"Dear husband: I was made very happy this morning by the messages from home, and especially Fred's and Jamie's baby efforts. They wanted to send mamma their love, and the straggling characters meant for words, convey as much meaning as though they were in good English, for they speak to me in unmistakable language. Why do I understand so well? Ah, John, I see. Because, being filled with love for them, I recognize the same quality in what they feel for me, and only need a sign to read the meaning back of it.

"As I write, new light comes to me regarding the real meaning of signs and symbols. Until we are filled with a desire and love for God, we can not perceive or understand the real meaning of the universe, can not read God's love for us. Until we have a conscious apprehension that there is a spiritual knowledge, we can not recognize spiritual truth.

"Oh, I can not help wishing you had been here to-day! It was simply grand; such an uplifting, such a glimpse of the wondrous Now. We learned about what is, what we are and how to prove ourselves God's children. Mrs. Pearl opened with a few words on the use and necessity of silence, after which we were all silent awhile, when she commenced:

"Garfield said, 'The world's history is a divine poem, of which the history of every nation is a canto and every man a word. Its strains have been pealing along down the centuries, and though there have been the discords of warring cannon and dying men, yet to the Christian, the philosopher, the historian and the humble listener, there has been a divine melody running through the song, which speaks of hope and halcyon days to come.'

"What has made possible this divine melody but the spirit of love and truth that ever animates the children of God? Were it not for this vein, nay this wholeness of the invisible spirit, what could we have on which to found hopes of 'halcyon days?'

"Not from the visible man of flesh and blood do all things beautiful and true emanate, nor from the material and unstable, but from the one source that is God, as apprehended and realized by His idea, the real, invisible, spiritual man. Beauty, worth, can only be in idea or understanding.

"What made Milton, Shakespeare, Emerson, truly great was their appropriation and manifestation of the invisible inheritance of spirit, mind.

"What is man without intelligence, without love, without life, without truth? The real man is spiritual because he is the idea of Spirit, Mind, God, the only Creator. All that is grand, noble, true in an individual is a manifestation of the God-power and presence. There is but one real Mind, and all real or positive thought or intelligence is the manifestation of Mind, which is God. There is but one real Intelligence, and the intelligence manifested by the individual is the Intelligence which is God.

"God is absolutely one Verity, the primordial Essence. But how shall we know this as a fact? How shall we prove it as an incontrovertible truth? you ask.

"By persistent acknowledgement of God and His creation, we become one with Him, and to be one with God is to know absolute Truth. We are conditioned by the thoughts we think and by the words we speak. By thinking and speaking right words we manifest true conditions; by thinking and speaking wrong words we manifest false conditions. 'As a man thinketh in his heart so is he.' If we desire to manifest strength, justice or wisdom of God, we must 'acknowledge God in all our ways.'

"'The only salvation,' says George MacDonald, 'is being filled with the spirit of God, having the same mind as Christ.'

"In order to realize the essence of these words, in order to realize the essence of any truth, we must enter into its meaning by becoming one with it, by making ourselves the expression of its harmony, the picture of its idea.

"Knowing the potency of the word, we say the true words over and over again, silently or audibly, we think of them in every possible way, with varied expression if we will, as it is the thought, the prime idea that we are seeking to manifest.

"We want the true salvation; 'we want to be filled with the spirit;' we want the truth that makes free; we want strength, justice, wisdom. To secure these we have only to rid ourselves of the false and be filled with the true.

"By the positive denial of a lie we annul the lie; by the positive affirmation of truth we establish truth, or rather our consciousness of truth is established; thus, as we deny error or affirm truth, are we carried forward and upward. These are the 'wonderful words of life' that clothe us with righteousness.

"The words that we use first are statements of fundamental Truth, acknowledging who and what God is, what we are, and in what relation we stand to our Father.

"1. God is Life, Truth, Love, Substance.

"2. God is omnipresent, omniscient and omnipotent.

"3. I am the idea of God, and in Him I have my being.

"4. God is my sufficiency in all work and my will in all ways.

"5. I am subject to God's law and can not sin, suffer or die.

"Over and over again we speak the words, and by marvelous law new meanings flash upon us, new thoughts are born, new interpretations come to efface the more obscure ones of the past. It may be easier to follow every denial with its corresponding affirmation; if so, study the lesson that way.

"Hold to each affirmation till it yields its pearl. Take the first, 'God is Life;' say the words over and over, think of them in every conceivable way. Make every tiny leaf and slender blade of grass tell you something of the infinite Life. Bear in mind that every where life is manifested, whether in plant, animal or man, wherever we look there is omnipresent Life.

"God is Life. This same Life is our life, which can not be taken away from us. This Life is good, and in It we live even as God lives in us. Oh, wondrous life that flows on and on, without beginning, without end, even as the river sings: 'Men may come and men may go, but I go on forever.'

"God is Truth, all truth, wheresoever or by whomsoever recognized, is the everlasting Truth that must forever be.

"There is not a community or church, not a society or family, but is organized and held together by some phase of the all-embracing and perfect Truth. The different sects and parties are only different because certain people see the same side of Truth, and preferring to be of one mind, they separate or unite and build their respective sanctuaries.

"'Truth is always present, and we only need to lift the iron lids of the mind's eye to read its oracles,' said Emerson. When the 'iron lids' are lifted we shall see as one, we shall belong to the Church of the universe and the oracle shall reveal to us its deepest secrets and most sacred mysteries.

"Truth is. All that we have, can have, or will have or can conceive of, exists in the ever present Here and Now. It only remains for us to recognize and acknowledge it.

"God is Love. To realize the mighty sea of omnipotent Love that enfolds and blesses humanity, would be to plunge into the healing waters of Bethesda. Like the sick man, we wait until the majestic Christ commands us to arise—help ourselves, instead of waiting for others to put us into the cleansing current. Let us recognize, then, the allness, the tenderness, the sacredness of this divine Love by submerging ourselves in it, until all thoughts of evil, suffering or hatred are lost in its embrace.

"'Lift up the gates that the king of glory may enter in,' sang David, and we too cry aloud with earnest aspiration that the gates shall be lifted away, that into our consciousness may come the high tide of omnipresent Love. 'Love alone is wisdom, love alone is power, and when love seems to fail it is where self has stepped in and dulled the potency of its rays.'

"God is our substance. True substance alone is reliable. God is our rod and our staff. Firmly relying on the Rock of substance which is God, we can not be shaken, can not be destroyed. Though all seeming powers totter and fall around us, the One is ever the same, indivisible, unchangeable I Am. When we are one with the eternal Substance, weakness, danger, failure shrink into cowering nothingness.

"Study to know, and know to live, should be our motto. Deny all error and affirm all Truth is the way to appropriate whatsoever we desire to manifest. Deny weakness and affirm strength, deny discord and affirm harmony, deny sickness and affirm health. Why? Because we erase the false beliefs of weakness, discord, sickness, by the denial, and appropriate strength, harmony, wholeness by affirmation.

"Can the spiritual self be ignorant, weak, sick or sinful? we argue. Impossible, for God is our sufficiency, is all there is. We refuse to admit any belief of dullness and ignorance, but gratefully acknowledge our likeness to God our Wisdom. We refuse to entertain anything contrary to the Good, but fellowship only with God-like qualities. They are ours by right of inheritance. We gladly claim them and prove our claim by our manifestation.

"Cleansing our consciousness from false conceptions, what wondrous power may we not reflect! Our sufficiency is of God, not of ourselves, and to Him we ascribe all honor and glory.

"The Master taught the divineness of yielding our will wholly to God, 'Not my will but thine be done,' He prayed. This is the highest conception of the denial of self. The mortal self is to be set aside, our immortal consciousness awakened into oneness with the Father.

"MacDonald has beautifully said, 'Oneness with the mighty All is the one end of life—God or chaos is the only alternative.' We say God works through man to will and to do, and implicitly trust the divine Intelligence that guides every waiting child.

"We choose the Good and reverently await our leadings. In every stormy trial, in every doubtful moment, in every hard-pressed circumstance we stand aside and let the divine will work through us. There can be no mistaking this standing aside. It is not to sit down idly with no thought of responsibility or effort, but it is to do the best we can so far as we know, constantly awaiting more knowledge of God's will and more strength to do.

"When the will of man is at one with the will of God, when man realizes his mortal nothingness and the allness of God, there is divine and perfect healing. The poet was right when he wrote,

'Our wills are ours we know not how, Our wills are ours to make them Thine.'

"'I am subject to the law of God and can not sin, suffer nor die.' The real I is governed by spirit, as an idea is governed by the mind that thinks it. The real creation, being spiritual, can not be subject to mortal beliefs or 'carnal mind which is at enmity with God.' With spirit there can be no sin, sickness nor death, for these are enemies to be overcome by the Son of God, the Christ within. 'Thou wilt keep him in perfect peace whose mind is stayed on Thee.' 'The last enemy (belief) to be overcome is death.'

"Until we persistently refuse to judge according to appearances, and acknowledge the true and invisible, we will continue in our old code of beliefs and be at the mercy of the consequences.

"When we recognize the Christ or God principle within, we are then truly the sons and daughters of God. Spiritual insight gives a logical and to some, a new meaning to the term Christ. Christ means Truth and Truth means God. 'In the beginning was the Word and the Word was with God and the Word was God, and the Word was made manifest in the flesh, or the Word was made flesh and dwelt among us.'

"'Sanctify them through thy truth, thy word is truth.' Jesus said of Himself, 'I am the way, the truth and the life.' But He did not speak this of His physical body, He referred to the spirit or Christ within, which was one with the Father, that was and is, literally the way, the truth and the life. If you will substitute Truth for Christ any place in the Bible, with this understanding, you will be able to read and apprehend as never before. In this line of thought read the thirty-fifth chapter of Isaiah, the title of which is 'The joyful flourishing of Christ's (Truth's) kingdom.' With this understanding, we so much more clearly see what Paul meant when he said such things as 'Your life is hid with Christ in God,' 'Christ in you, the hope of glory,' 'Until Christ be formed in you,' and many other similar expressions. In the eighth chapter of Romans, especially the first verse, it is much clearer by reading with this new spiritual signification. 'There is, therefore, now no condemnation to them which are in Christ Jesus (Truth), who walk not after the flesh but after the spirit.' Who could ever believe the physical Jesus was meant? No: Christ was exactly what the first chapter of John says He was, the Word (or Truth) made manifest in the flesh, and the name of the flesh was Jesus.

"Jesus Christ means Jesus, the manifestation of Truth, and this explains many hitherto obscure passages, which are exceedingly hard to understand, when the flesh and spirit are regarded as one.

"What vast possibilities unfold to the human being persistent in his search for truth! What a glorious realm of knowledge, what wonderful power, what blissful peace, for he will have 'put on the new man, which is renewed in knowledge after the image of him that creates him.' He will have attained the clear vision of liberty, for he will no longer be bound to the 'letter that killeth' but be filled with the 'spirit that giveth life.'

"The silence at the close seemed like a baptism of peace. To me came the realization of the intimate relationship of God's children to their Father, whose love ever comes as a benediction to those who will or can, recognize and appropriate it.

"With love to you all, I am,

"YOUR MARION.

"P. S. I take great pains to have the quotations accurate, and fortunately I have made the acquaintance of the shorthand reporter in the class who sits next to me; she takes notes and as a special favor, reads the quotations for me after the class is dismissed.

"Once more, good-bye. M."



CHAPTER XVIII.

"Got but the truth once uttered, and 'tis like A star new-born that drops into its place, And which, once circling in its placid round, Not all the tumult of the earth can shake."

—Lowell.

"How are you getting on in your study of Christian Healing?" asked Mr. Hayden, meeting Kate as he was going home, and handing her the letter.

"It is getting plainer, but Grace seems to catch the reason of things much more readily than I. In fact, I am afraid I should have given up in disgust had not she helped me out, for some of the statements seemed so unreasonable."

"They are rather inconsistent in some respects, I must admit; but if we will only be patient, and not allow prejudice to color our judgment, everything will straighten out," replied Mr. Hayden, smiling. "You notice Marion is careful to warn me not to judge hastily. She knows how I am in religious matters, always insisting on the one interpretation. But I am growing some, I hope, so I trust my judgment is broad enough to make a fair and impartial investigation."

"Do you follow directions about denying?" Kate asked, as they walked along.

"I am trying to, but of course my days are busy, and evenings somewhat taken up with the children. Still, I deny matter as being inert, having absolutely no power of itself, except what is delegated to it by the senses. I know it has no life, intelligence or causation of itself, but only as man in his ignorance allows it to have. This has been held by wise men of all ages. I have an idea this way of thinking will help me in business as well as socially and religiously."

"I am glad to hear that," said Kate; "though I must confess at first I was very much afraid to look into this; but last night I had a very clear assurance that there is something in it. Grace and I denied a long time, and I had a most peculiar experience. Such a strange, exalted feeling, as if there were no weight about me, and it was very clear that there is no reality in matter."

"Remarkable!" murmured Mr. Hayden. "Suppose you come down Sunday and we'll compare notes," he suggested, as he turned the corner toward home.

"We will," she promised, and went on with a hurried step, anxious to read the letter, for she was now as interested as Grace. When she arrived at their rooms she found her friend had gone out, so she went about the domestic duties, resolving to have everything ready when Grace returned.

"Isn't that a beautiful lesson?" exclaimed Grace, when they finally sat down to study, later in the evening.

"Perfectly grand; but I want the Bible corroboration, though I am not afraid it is not there this time."

"Of course everything that proves the theory helps to establish the consequent facts, and I suspect all things prove it when we understand it. Well, here is the first statement about God that is about the same as in the first lesson," said Grace. "Look up the references to life."

"Here is one in Psalm xxvii: 1. 'The Lord is my life and my salvation, whom shall I fear?'" read Kate; "and here is another in Acts xvii: 25: 'God giveth to all life, and breath, and all things.'"

"That is good; see if you can find another," said Grace.

"Here is one, but I hardly understand it—John xi: 25, 26. 'Jesus said unto her, I am the resurrection and the life; he that believeth on me, though he were dead, yet shall he live; and whosoever liveth and believeth in me shall never die.' What can that mean, Grace?"

"Wait a moment," said Grace, silently pondering. Then she looked again at the letter. "Why, of course! How could we forget so easily? I had it just a moment ago. Jesus never referred to his flesh and blood when he spoke of himself as life, resurrection, truth, bread, but always meant the Spirit of God that was manifest in him, and the Spirit of God which is the Christ, is Truth, and whosoever believes or apprehends Truth, shall be whole and live."

"But it says, 'shall never die,'" interrupted Kate, still unsatisfied.

"I don't know, then, unless it means 'the Spirit is all.' Find another passage."

Kate read John vi: 51-64, and then added, anxiously, "it seems to grow more mysterious all the time."

"Never mind, let us be patient. Read the fifty-first and sixty-third verses again."

Kate read, "'I am the living bread which came down from heaven, if any man eat of this bread, he shall live forever; and the bread that I will give is my flesh, which I will give for the life of the world.... It is the spirit that quickeneth; the flesh profiteth nothing, the words that I speak unto you they are spirit and they are life.'"

"That last clause is the key to all," exclaimed Grace, eagerly. "He was the Word, idea made manifest in the flesh. Flesh was a symbol of Word, and he said they were to eat his flesh, which meant they were to eat his word. Now let us look up Word, since so much hinges upon that."

Rapidly turning over the leaves, Kate read again, John xv: 7: "'If ye abide in me and my words abide in you, ye shall ask what ye will and it shall be done unto you.'"

"There we have it. Christ, we must remember, means Truth. If we abide in the Truth and the words of Truth abide in us, that is, in order to eat the flesh and drink the blood of Christ, we are to abide in the spirit and speak the words of Truth. Oh, how beautiful!"

"Yes, it is. Here is another passage, Col. iii: 3, 4: 'For ye are dead, and your life is hid with Christ in God.... When Christ, who is our life, shall appear, then shall ye also appear with him in glory.' Even I, can see that," cried the delighted Kate, "and I remember a verse in Ephesians, iv: 18, that will make it still plainer. Here it is: 'Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart' (mind). Ignorance is the opposite of truth, and one who is ignorant of truth is subject to the carnal mind which leads to death. When we know truth, we know the opposite of death, which is life, so when Christ the Truth, which is life, shall appear, we shall be glorified with the knowledge of eternal life, and just as far as we realize truth we manifest it, do we not?" She appealed to Grace, as if the thought were too good to be true, and must needs be confirmed before she could believe it.

"Manifest it? Why yes; I suppose so; that means in the body," answered Grace, thinking deeply; "manifest truth in the body. Of course," she continued, "we will show forth a more perfect body in proportion as we acknowledge and realize more perfect thought. How strangely we lose our premise! If this could not be reasoned out so clearly, I should get all tangled up; as it is, I don't keep out of snarls."

"Just think of poor me who seem to have no reasoning faculty at all in these matters. What should I have done without you to help me out?" queried Kate.

Grace smiled as she replied: "In one sense you will get on faster than I, for you can get it spiritually or intuitively, while I get it only intellectually, and the intuition flies where reason walks. You had a perception of the unreality of matter last night and I had nothing at all but stupidity and sleepiness. But let us go on. I am more deeply interested than I can tell, and the Bible is a new book to me. I never dreamed there were such treasures of truth in it. No matter where I read in the Bible before, I could not understand, and then I stopped trying, but it is very different now."

"What is the next point in the lesson?" asked Kate, taking up the Bible again.

"I am the child of God. Look for child."

"Yes, in Rom. viii: 16, 17: 'The spirit itself beareth witness with our spirit, that we are children of God: and if children, then heirs; heirs of God, and joint heirs of Christ; if so be that we suffer with him.'"

"That means," said Grace, "we prove ourselves heirs if we suffer with him, mortify the flesh, lay down the life of appetites and passions and talk continually of spiritual things; in short, live the life that Jesus did."

"Here in Gal. iv: 1: 'The heir, as long as he is a child, differeth nothing from a servant, though he is lord of all,'" read Kate.

"While he has a child's ignorance of his inheritance, of course he could not enjoy its possession, and the longer he remains ignorant, the longer will he have the station of a servant," explained Grace, readily.

"But there is a seeming conflict in the two passages. The first says the spirit itself tells us we are children and heirs, and the second says, as long as he is a child, even though an heir, he is nothing but a servant," said Kate, in perplexity again.

"But isn't there a place in the Testament somewhere about being born again?" inquired Grace.

"Yes," replied Kate, wondering what that could have to do with it. "Yes, that is where Nicodemus went to Jesus by night—"

"Find it," interrupted Grace, who was determined to be thorough in this study at least.

"John, iii: 3-7, reads: 'Except a man be born again, he can not see the kingdom of God.... That which is born of flesh is flesh, and that which is born of spirit is spirit.'"

"Well!" said Kate, as she finished.

"Didn't we learn that the words are spirit and life, and does it not mean we are born into the spiritual knowledge by abiding in the words of truth?" reasoned Grace.

"Why, that is it, I do believe, and one of the last verses of the third chapter of Galatians says, 'for ye are all the children of God by faith in Christ Jesus.'"

"By faith in the Truth," amended Grace, for the sake of the clearer meaning.

"What a stupid I am!" cried Kate. A moment later she said thoughtfully, "there is a text in the first chapter of James which reads: 'Of his own will begat he us with the word of truth, that we might be a kind of first fruits of his creatures.' My youthful Sunday school training is not quite in vain," she added, meekly.

"It would not take us so long if we knew the Bible as some people do, provided we want to take that as sole authority," remarked Grace, referring to the letter again.

"I don't know about the advantage of knowing the passages unless you can interpret them, and that is certainly essential to the understanding," replied Kate, thoughtfully, as she drew her hand slowly over the open page.

"Mrs. Hayden refers to the liberty brought by the spirit. Suppose you look up a reference to liberty," suggested Grace.

"Yes," said Kate, a moment later, "here in verses 17 and 18 of II. Cor., third chapter, it reads, 'Now the Lord is that spirit, and where the spirit of the Lord is, there is liberty.... But we all, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.'"

"Why, Grace," exclaimed Kate, shutting the book in her eagerness, "I see it all now. By denial we take away falsities that bar us from looking into the face of God (Good), and by the affirmation we acknowledge Him, which is turning an open face to Him and reflecting His glory. Isn't that the way you understand it?"

Kate's face was all aglow with enthusiasm. A new light had come to her, and she was lifted to a higher plane, both in conception and feeling.

"That is a beautiful interpretation, but I don't want to stop to think about it now," said Grace, with a yawn, betraying fatigue for the first time.

"Why, Grace, a little while ago you said you were 'so interested.' What has come over you?" was Kate's rather discomfited answer.

"Oh, nothing, nothing!" rejoined Grace hastily, "only you know one can be surfeited with good things, but never mind. I shall not stop till we get through with this looking up, and then I must have a good long think." She playfully chucked Kate under her chin, and asked her "to go on," but the searching was not so spontaneous as before, and in the spontaneity of study lies the acquisition of knowledge.

Grace, it must be confessed, was compelling herself to a thorough intellectual investigation which, till now, had been a novel pleasure, but was getting a little monotonous, although she was deeply interested and more pleased with the Bible readings than she would have thought possible, because, as she had said herself, the Bible had been a sealed book to her before. She was very careful to conceal this new feeling from Kate, for at least, she would not lay one obstacle in her path, and after a few moments' desultory conversation, they went on as before.

"The next affirmation is about the will, what can you find for that?" asked Grace, as they had resumed their study again.

"I have found it already," replied Kate, with her finger on the passage. "In Phil. ii: 13: 'For it is God who worketh in you both to will and to do of his good pleasure.' That subordination to the will of God runs all through the New Testament."

"Here is the last one," resumed Grace, referring to the letter again. "I am subject to God's law and can not sin, suffer or die," she read.

"Oh, that does not sound right; I do not see how it can be right to say such things," interposed Kate, darkening again.

She looked up a reference to sin and turned to the sixth chapter of Romans. "I don't see very clearly yet," she faltered, after she had finished the chapter.

"Yes, in the 16th verse is the key to it all," said Grace, looking over the page with her. "The idea is, if we admit sin or talk about it, we are committing sin, for it is wrong to do either."

"I understand a little better now, but it is not an easy matter to be so good," sighed Kate.

"But we are given these rules in order to know how to be good. Let us sit as we did last night, and say these affirmations," suggested Grace, determined to do her duty, for Kate's sake at least.

Diligence and faithfulness never fail to bring forth fruit, and they were laboring hard, both with soil and seed.



CHAPTER XIX.

"Each of us is a distinct flower or tree in the spiritual garden of God,—precious each for its own sake in the eyes of Him who is even now making us,—each of us watered and shone upon and filled with life for the sake of His flower, His completed being, which will blossom out of Him at last to the glory and pleasure of the great Gardener. For each has within him a secret of Divinity; each is growing toward the revelation of that secret to himself, and so to the full reception, according to his measure of the Divine."—George MacDonald.

"MARLOW, September ——.

"Dear Husband: Your letter seemed the only bright spot in my yesterday's experience, for, strange as it may seem, I awoke with the same old headache and pain in my limb, and felt so dull and stupid, that I was almost doubtful whether I had ever known anything. In vain I tried to treat myself, but the more I tried the more perplexed I became, until about noon, when I began to feel better, though the whole day was a novel and rather disagreeable experience. When I went into class to-day, from nearly every quarter was heard a similar story of how the day of rest had been passed.

"It was more and more astonishing. Dr. Bright had hardly recovered from her sick headache; Mrs. Dawn was still feeling stupid; two ladies were not able to attend class; Dr. Johnson and Dr. Lorimer actually looked angry, and the two ministers in the class were gravely discussing the knotty points and knitting their clerical brows over 'doubtful explanations' as they called them, while a perplexed and troubled air seemed to settle on everybody. But there are a few old students in the class, and they looked at us with a knowing smile, saying: 'This is only chemicalization; you will be all the brighter after you get over it.'

"They did not explain further, but I knew something about it from the experience we have had, but had never thought of it in that light. 'It is a comfort to know there is some prospect of an end to our darkness anyway,' said Mrs. Dawn, with a long-drawn breath of relief, voicing the sentiments of all.

"The kind and gracious look Mrs. Pearl gave us as she came in, sent a wave of peace and satisfaction over me, for I felt that she understood the situation and would lift the curtains and let in the light.

"After the usual silence, which seemed longer than before, Mrs. Pearl began in a calm clear voice:

"We have come now to a point where it seems necessary to explain the process of growth, and the phenomenal changes which take place at certain stages of our development, whether known or unknown to the individual.

"Hitherto we have recognized material ideas, objects and processes. We have looked upon our physical being as the indisputable creation subject to all changes, circumstances or conditions. Having experienced a material birth, we conceive of no other as being either possible or necessary, and like Nicodemus we go in the night of our ignorance to ask the divine Teacher, Truth, questions concerning spiritual things, only to be told we must be born from above if we would know the things of the spirit. 'That which is born of flesh is flesh, and that which is born of Spirit is spirit.'

"We are covered with the cold, hard shell of material beliefs, which must be broken and cast away before the sweet and tender germ of spirit can spring up. We are born like the flowers, and blossom like them. 'Consider the lilies of the field, how they grow.'

"Seed typifies the desire for truth planted in the conscious and unconscious being. The more constantly and persistently we hold the desire, the more rapid and perfect will be the development that produces the fruit. The hard little kernel must first lie in the dark earth, while hidden forces make it swell and sprout until the outer shell dies and falls away, leaving the pure white germ to push its way up and up through the cold dreary earth. At this period it is very delicate and tender, and yet it must pass through a trying stage, for when the white spire just peeps above the ground it has to encounter elements that at first seem bent upon its destruction.

"Will the sun's rays now prove too hot for it? Will the winds be too rough and stormy? Will the cold air bite, or the storm beat and bruise it unto death? Pointing ever skyward, does it stop to shiver at the prospect of dark and cold and heat, or windy violence?

"Let us see. Bravely the young shoot goes its way. As soon as it sees the light it displays new beauty, and the reflected glory clothes it in a brighter robe—the fresh, dainty green of spring's supernal dress, emblem of everlasting youth. But a storm of wind and rain assails it. Dense cloud-curtains hide the sun, and the air is cold and chilling. Sometimes for days this benumbing coldness lasts. But after the storm our little friend is greener and brighter and larger than ever. It has withstood the storm and wind, by using them for its own advancement. Everything has been turned into good by recognizing only the good.

"When the sunshine comes again the little slip is baptized with dew and warmth and light, and joyously springs on toward budding time, and then another and different experience befalls. Instead of rolling every new leaf outward to be bathed in the light and kissed by the wind, there is a rolling inward, a curling up and shutting in of the new and delicate leaves. A hard, unlovely roll or lump now displays itself on the green stem, and every day the roll becomes larger and harder. The green stalk never questions, though for a time her face is veiled. She lives in the waiting silence, content with what is. One bright day she looks at her ugly bud and finds it a rare blossom of surpassing beauty and sweetest fragrance. Thus is born the fair-robed lily, pure emblem of the child of God.

"But we have many and various symbols of divine thought in the many and various flowers, from which we learn divine lessons. There are the violets that come so early in the spring, with their wildwood fragrance and dainty blue cloaks, and the lovely roses of summer, the goldenrods and asters of autumn, while among the rarer kinds we have the night-blooming cereus, the beautiful but slow blossoming century plant, and many others. These are types and symbols of ourselves and our process of birth and unfoldment.

"The new birth is a development from material to spiritual knowledge. The individual corresponds to one or another plant, but none may know at what particular stage.

"Some blossom early, some late, some manifest a nature like the violet, others the rose, the water lily or the century plant. I can not tell, you can not tell, none can tell. Even the Master said, 'The wind bloweth where it listeth and thou hearest the sound thereof, but canst not tell whence it cometh or whither it goeth, so is every one that is born of the spirit.'

"The wonderful seed (desire for truth) we have planted must be moistened by the water of right words, warmed by the sunshine of faith, fed by the dew of patience.

"Our trials will be similar in character to the flowers, and the outcome will be the same in proportion as we follow their example of unquestioning faithfulness.

"The very desire to grow is a challenge to the elements that seem to oppose growth, but the plant overcomes all obstacles by its non-resistance, and herein lies one of our most valuable lessons.

"In our progress we meet with many conditions and circumstances that try us, that seem indeed to call in question our earnestness in thus starting out, with new assumptions. Sometimes these adverse conditions are called trials of faith and they may come to us in one way or another, sometimes in sickness, sometimes in misunderstandings, sometimes in grief, sometimes in disagreeable duties.

"Peculiarities of disposition that we thought overcome, may manifest themselves very unexpectedly and cause us great annoyance, not only because we may have congratulated ourselves on having risen above them, but because it would be a mortification to us to have our friends know that we who believe in the possibility of such high moral attainments, should be guilty of these old weaknesses and follies. In every way, the tempter—mortal thought—may show us the fallibility of human nature and tempt us to disbelieve in our high ideals.

"The forty days' temptation in the wilderness is the soul history of every human being who starts out to lead the life of Jesus. Tempted in everything as we are, he was the type of strength, purity and faithfulness to principles, which we most earnestly should seek to follow. After his baptism, 'He was conducted by the spirit into the desert to be tempted by the enemy.'

"We are baptized by the spirit when we have come into the realization of our sonship and daughtership, our true relation to the divine Father and Mother Love, and have consecrated our lives to the service of Truth. In order that we may be fully aware of the magnitude of our desire, we are, as it were, led by the spirit to the desert which literally signifies forsaken, where every means of comfort and companionship are gone, where we must learn to choose between the ever present but invisible things of God and the transitory but gratifying pleasures of the visible world. Having a glimpse of the power and blessedness conferred by the knowledge of Truth, we are tempted to keep hold of the power, at the same time fellowshipping with the world, which by our recognition and fellowship will be greatly pleased through the acquisition of our society and talents.

"When tests are required of us similar to the turning of stones into bread, healing the lepers, raising the dead, will we realize our dependence on the word of God which is the 'bread of life?' Temptations to dare the protection of the power, give us an insight to the very same trial of Jesus, and when we are led up to the mountain of knowledge from which we may view the pomps and vanities of the world, realizing the superior insight that gives power, then comes the decisive question—shall God or mammon gain our allegiance? Shall we forego the seductive allurements of mortal thought (which is really only the negative thought or the false power called the world's beliefs reflected upon us), or shall we, in ringing tones cry out, 'Get thee behind me, adversary (or opposer). Thou shalt worship the Lord thy God and him only shalt thou serve.' Then the enemy leaves us, and behold, angels come and minister to us.

"After the long forty days, which with some seem longer than with others, after the darkness and desolation of a desert night, we are ministered unto by the blessed angels—good thoughts—and the glory of the Most High shines round about us. The struggle is ended, the Good which is ever ready to be our guide when we choose, leads us into many sweet experiences that bring us nearer and nearer to the 'promised land,' the true inheritance of God's children. We begin the ascent of the mount of transfiguration, and though we come to many steep places, though we sometimes stumble over rocks of ignorance, though we encounter clouds of doubt that veil the glorious peak from our longing view for a time, though we meet wild beasts, (untamed human nature), though we cross shadowy valleys and dark ravines, lighted only by the torch of faith, we shall have transcendant glimpses of the fair Beyond, shall breathe the perfumed air of Zion's Hills, and be transported with delight at the never ceasing revelations made to the true seeker after eternal wisdom.

"After faith, comes knowledge. If we were overcome by the tidal wave, when wading out a little way from shore, and a rope were thrown us, we should at least catch hold the rope, hoping to be delivered from the danger. After several successful experiences, we should have faith in the rope, so when we feel the tidal wave of trial overtaking us, we are to catch hold of our denials and affirmations which correspond to the saving rope. An invariable rule in Christian Science is to deny the undesirable and affirm that which can be predicated of spirit. No matter what inharmony assails you, whether it be pain, poverty, sickness, loneliness, fear or anxiety, deny it positively and repeatedly and affirm the opposite. Like Jesus, we must speak of that which is true, but not visible. Thus when called to raise the daughter of Jairus, he said: 'She is not dead but sleepeth.' The appearance of death was denied, and its opposite, life, affirmed.

"When talking to the Jews, Jesus said: 'If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth and the truth shall make you free.' It is continuance in the word that brings the blessing, mark that.

"And now let us enter into the silence with one accord, saying: 'For Thy blessed words and example we thank Thee, O, beloved Master, and with Thy words we enter now into Thy faith.'

"An impressive ten minutes, and then, with reverent voice and gesture, Mrs. Pearl dismissed us with the words: 'It is finished. We have received that which we asked, and are filled with the peace that passeth all understanding.'

"While we sat thus, just before she spoke, I had one of those peculiar experiences they tell about, coming so often in the silence. It seemed as though I was in the cool quiet of early morning, watching the signs of a summer dawn. All at once the creeping rainbow colors shot up toward the zenith, and the most glorious sunrise I ever beheld flooded me with a dazzling glow of gold. The moment she spoke it vanished, but oh, how lovely it was! What could it mean unless the dawn of the 'Sun of Righteousness?' I must wait and see, for surely the understanding of these things will come when I am ready for it.

"Several of the class have been having strange signs or hints of something on which they have been studying deeply. Dr. Bright said that everything turned black before her one day when she was denying, and when she could see again it seemed as though there were no walls to the house and she was gazing into empty space. This is on account of denying till material things seem immaterial, and we begin to realize the reality of spirit.

"The saying of the affirmation for strength, Mrs. Dawn says, makes her body feel almost electrified with vitality, and she can realize that the words bring to her what they claim.

"One young man, who sits just back of me, told his experience in denying the reality of matter. He was quite rebellious at first about saying what seemed such a huge lie, but finally concluded to do the best he could, and so said it over and over one day till he fell asleep. Suddenly he was awakened by the words sounding in his ears, 'Be not afraid, but trust,' and opening his eyes, he saw written on the wall the very same words, and immediately a restfulness and satisfaction came over him, so that he no longer demurred at the thought of saying the words and, though he did not yet understand, he felt willing to wait.

"Oh, how I wish the great busy world would listen to this beautiful doctrine. It seems that we must compel it to come to the feast. I think we all feel like a child delightedly showing its new toy to everybody. But the little experience I have had before, will teach me to withhold where there is antagonism to the truth, beautiful though it is, because my work at home even with my cure, did not interest or convince some who would shut their eyes and ears to all. I remember so well how I felt like shouting to everyone in my joy the glad story of my recovered health, but the cold, incredulous looks, and the averted faces chilled the tidings on my lips, and I learned that only when the world is thirsty, will it appreciate the cool and sparkling waters of truth.

"Well, dear John, I have not answered your letter at all because I was so afraid I would forget the substance of the lesson to-day, but I am so glad it seems plain to you as I present it, and it is such a help to know you are glad I came here. How we shall grow together when we begin together. Continue to write your opinions and ideas of the lessons, for you have such a clear way of expressing yourself. Don't let Jamie forget to write again when you all write. Bless his dear little self! I would so like to see him, but then, I know all is well with you, for Good is everywhere.

"Good night and good-bye,

"MARION."



CHAPTER XX.

"But when every leaf is dropped and the plant stands stripped to the uttermost, a new life is even then working in the buds, from which shall spring a tenderer foliage and a brighter wealth of flowers. So, often, in celestial gardening, every leaf of earthly joy must drop before a new and divine bloom visits the soul."—Harriet Beecher Stowe.

Saturday no letter came. All the forenoon Grace tried to do her duty by saying her denials and affirmations while Kate was out giving lessons, but she seemed so stupid and felt so cross that in despair she resorted to her painting, but only succeeded in spoiling the picture she had spent hours and days upon before. When Kate came in at the usual hour, feeling so gay and light-hearted that she scarcely knew how to contain herself, she was astonished to hear Grace say:

"Oh, I am glad you have come at last! Such a day as I have spent! Thought I'd have so much extra time while you were gone to give Millie's lesson, and here I've wasted the whole afternoon and spoiled my 'shipwreck' besides, and I'm in a villainous humor. Now, I'm going to pour it all out on your innocent head." She smiled grimly, as she tossed her painting apron aside and spitefully turned the picture to the wall.

"What in the world ails you, Grace?" cried the astonished Kate. "Have you lost your senses? I was congratulating myself coming home on the good time we would have again to-night."

"I anticipated it so vividly this morning I could hardly wait, but really, Kate, I feel ugly, and perhaps it would be as well not to talk to me. I will go out for a little walk, while you get the tea," and she went forthwith.

A tumult raged within her that she had not conquered. One moment filled with the most exhilarating sense of freedom and joy, the next the direst disgust with herself and her failings; one moment clearly understanding the many problems that had come up for solution the past week, and the next with no ability to reason about anything. This had been going on all day. She had even felt unreasonably irritable because Kate had so quickly overcome her prejudices. What right had she to give away her own for some one else's opinions so easily?

Grace gave her glove an impatient twitch as she thought of it, but the next instant she wished she, too, might be as childlike and receptive as her companion.

To Kate the Bible was final, unquestioned authority; to Grace it was a corroboration, not a foundation. It was more interesting, she must confess, than ever before, but then she must have better reasons than had yet appeared for taking it as Kate did.

After all, perhaps this religion was but another mirage that had come into her moral vision, as many another had come in all the years she had been seeking truth and happiness. Happiness! Had she forgotten that for two years that word had been dropped from her vocabulary? That she had resolved to live on the best intellectual food the world could offer, without tasting its heart viands? She walked on with an unwonted energy. No, she would not be deceived; the best and sweetest in life was not for her, but she ought at least, to help poor little Kate.

It was a calm, quiet evening. The sun was just disappearing over the distant hills. The sky was radiant with delicate pink and blue tints. She was walking toward the east, when, glancing at the scene in front of her, she saw what seemed to be a brilliant fire, not only in one place but in many. Somewhat startled, she looked more closely and discovered every window ablaze with the sun's reflected glory. Like a flash it came: "I am walking away from the glory of Truth. Oh! how shall I turn my face to God?" she cried, with unspeakable yearning.

An agony of suspense seized her. She looked up at the calm, beautiful sky, and its rays of radiance seemed to send down upon her a benediction of peace. Like a soft whisper the words, "Lo, I am with you always," fell upon her ear. Blessed words that filled her with a new-born awe, but they brought a realizing sense of ever-present nearness of Truth, such as she had never had before, and she was so filled with peace that all the world looked like a new world. The turbulent waves of doubt and unrest had been divinely stilled.

She walked on, so filled with her new thoughts that the twilight deepened into starlight before she thought of home, and then it seemed that every star beam was an angel of love sent to guide her on her way. She entered quietly as Kate was playing one of Beethoven's symphonies, and never had music seemed so sweet. It was like a welcome into heaven. It was the heaven within her that made a heaven without.

To Kate had come such a realization of divine harmony, that her soul poured itself out in music she had never dreamed of before. All the struggles and pains of the past years, all the disappointments and unhappiness found expression through the wailing tones of the piano only to be swept away or swelled into sweeter and more joyous strains. More and more clearly a conception of joy and peace unspeakable filled her heart. She wandered again, a happy child, in country pastures gathering violets and buttercups. She could scent the clover and hear the birds. The water rippled over the pebbles and the air was filled with leaf music. Now, again a child, she "walked in green pastures and beside the still waters." The sun of love was shining down upon her, and its rays warmed her, clothed her, fed her. "Surely goodness and mercy shall follow me all the days of my life and I will dwell in the house of the Lord forever," she sang softly in an awed, hushed voice, as the music grew more divinely sweet, and the realization of a nameless Presence filled her. It was the presence of impersonal, omnipresent Truth, ever flowing into the heart ready for its reception, and though at first it may be but a tiny stream, it grows to a swelling tide, and all the words in the universe can not name its sweet influence, or describe its wondrous allness.

Oh, Katie darling, what wouldst thou have put away from thy life, if thou hadst obstinately refused admittance to this heavenly Guest?... At last the music ceased. She bowed her head and gave herself up to the inexpressible thoughts that welled into her mind. For some moments she was not aware that Grace was in the room, but as she finally arose and turned around, she saw her. Their eyes met, and silently was told the story of experiences too sacred to utter. A silent understanding and a heartfelt sympathy bound them by closer ties than they had ever known before. To be at one with Truth is to understand humanity, and understanding is a voiceless language.

Sunday afternoon they called on Mr. Hayden and found the fourth letter awaiting them.

"I did not send it up because Kate promised you would come over to-day, and now let us have a little experience meeting," he said, as he found chairs for them, and seated himself, seemingly awaiting a reply.

"First let us read the letter," suggested Grace, who was more interested than ever since her yesterday's experience.

"Read it aloud," said Mr. Hayden, settling himself back to enjoy it.

Grace had scarcely begun reading when Jamie came in, screaming that his finger was "boke."

"Never mind, Jamie, it will soon be all right. Shall papa treat it?" taking the child in his lap.

"Teat it, papa," and he laid his little head on papa's breast with perfect confidence that the pain would soon be gone. A few moments of silence and he looked up innocently, saying with the brightest smile:

"It's all gone now. Papa telled the good Jamie to tome home," he explained to the girls, "and here he is, papa," he added, holding up his sweet mouth for a kiss.

"How beautiful is a child's faith," exclaimed Kate, after the little fellow had gone out to play again.

"Indeed I have learned more than I can tell you from the children," said Mr. Hayden, thoughtfully. "Mabel is old enough to understand a good deal, but Fred and Jamie are very quick to apply what they learn. Last night Jamie complained of the stomach ache. Neither of the children knew that I was near, but I overheard Fred telling his brother that he would treat him if he would keep still. Jamie consented and I peeped in a moment later, curious to know what they were doing. Fred sat there grave as an owl, with his hands over his eyes, and Jamie in a chair opposite, his eyes shut tightly and an air of expectancy on his face."

"Now you're all right," said Fred, very positively, after a few minutes. They were soon playing and not once did the child complain after that. When going to bed, Jamie told me about it, and I asked Fred what he did when he treated.

"W'y," he answered, "w'y, I just 'membered what you said to Mabel that everybody has two kinds o' thoughts, and one kind thinks you're sick, and the other kind knows you're well, so I thinked about Jamie till I thinked the know thoughts, and course he got well then."

"It was a lesson to me, and I have tried to emulate their receptiveness and childlike trust. I don't know how well I am succeeding, but it is pretty hard sometimes to get the problems all worked out."

"We wouldn't have to work them out if we had the faith of a child," said Kate, warmly. These little incidents touched her deeply.

"Well, there is nothing better to learn from than living examples, and yet we can only take them as guides, they will not do our work for us. Every one of us must go through his own experience, and prove his right to an inheritance, by claiming it on trust as the child does. Now, yesterday," continued Mr. Hayden, leaning back and stroking his chin, "I worked hard all the forenoon, and everything seemed to go wrong with me,"—Grace glanced at Kate—"I was not willing to live a moment at a time, as the child does, with no thought or care as to where its next day's supplies are to come from, but I was tired and cross all day. The consequence was, in the afternoon my old enemy, the headache, began to assert itself. Then I got Marion's letter and that helped me, because it threw some light on the cause, but when I heard Fred's explanation of a treatment I just applied it. I 'thinked,' till the 'know thoughts came,'" Mr. Hayden concluded with a grave smile.

"I believe that is what it means to 'work out our own salvation,'" said Grace, "and how beautiful to have the children learn! It will make different men and women of them."

"Indeed it will; I have already seen some change in the children. But are you not going to read the letter, Miss Grace?" asked Mr. Hayden.

"Yes, I am anxious to read it, but I have learned a great deal without it."

She took it up again and read without interruption to the end.

"Well, that is quite an explanation of your experience of yesterday, Mr. Hayden," explained Kate smilingly.

"And mine, too," added Grace. "It is comforting to know that there is a scientific reason for it though."

"I think my darkness came earlier in the lessons, for yesterday and to-day have been very bright to me," replied Kate, soberly; "but," she continued, "there is so much about this to admire and so much to prove that the system is founded on Christ's teachings, I can not see where doubt could enter."

"We might not doubt the principle where we would often doubt ourselves," suggested Mr. Hayden.

"Yes," said Grace, "I believe that doubts will come as long as we consider it a personal power."

"Which it is not, of course," interrupted Kate.

"Certainly not, but we must grow into a realization of Truth, we can not change our old natures in a day, and it is only natural at first to feel that it is a personal power because we are given so much personal responsibility."

"I see what you mean," said Mr. Hayden, quietly, leaning back as if thinking deeply. "You mean it is hard to forget self, and I agree with you. This mind of the flesh claims so much wisdom and power of its own that it is hard to attribute everything to a higher power, and let that power work through you; but when we can do that, we have the kernel of the whole system."

"It is a wonderful thought to me, that we reflect all things spiritual, as we divest ourselves of our false beliefs," remarked Grace, earnestly.

"In other words, when we know ourselves as we are, and not as we appear, we shall recognize that all things we desire are already ours," added Mr. Hayden.

"How could it be otherwise? The sun is always shining behind the darkest clouds. All I ask is that the ignorance may be removed," replied Grace.

"Well, I want to understand and believe truth, but it seems strange, after we have declared our willingness to believe and acknowledge God to be all, that we should be tempted. Why couldn't our acknowledgement be sufficient?" queried Kate, in perplexity again.

"Why isn't the simple act of joining the church sufficient to make Christians? Although some seem to think it all sufficient, it is not. It is the daily life of overcoming, and denial of self that constitutes true acknowledgement," said Grace, laying her hand upon that of her friend.

"Not denial of self in the old way, either," said Mr. Hayden, "but denial of the mortal thought, or as Paul would say, the 'carnal mind.'"

"Yes, and in the temptation of Jesus, we read our own temptations," interrupted Grace, "and it is all important that we should deal with them as he did. Over and over he met the opposing thought, represented by the tempter or opposer—error always opposing truth—and gave it either a plain denial or an emphatic command to get out."

"That is very plain and very true," said Kate, with a little sigh, "but still I can not see why God should allow us to be tempted after we have fought the battle once as Jesus did."

"But he fought it more than once," explained Mr. Hayden, earnestly. "He was continually overcoming, and at times found it necessary to withdraw into the mountains where he fasted and prayed."

"That is a good thought to carry home," suggested Grace, rising, "for we need to follow his example."

"I need it more than anyone else," said Kate, feeling a lack of spiritual understanding, and wishing she could get on faster.

"You are doing grandly Miss Kate, just think how you opposed it all at first," said Mr. Hayden encouragingly.

"Yes, I know I did," flushing a little, "but even thus far I have seen enough, or rather experienced enough to make me anxious to understand it, and I only ask so many questions because I am determined to get every speck of light I can."

"If everybody would lay aside prejudice as you have, Miss Kate, they would have no difficulty in seeing the truth as you do," he replied.

The tears came into her eyes. Neither Mr. Hayden nor Grace knew how much it had cost her to 'lay aside prejudice,' but she could thank God that she had done so, and indeed believed it was Providence that had led her into this study in spite of herself.

"I want the truth," she said simply, and turned away to join Grace, who stood at the open door waiting for her.



CHAPTER XXI.

"People imagine that the place which the Bible holds in the world it owes to miracles. It owes it simply to the fact that it came out of a profounder depth of thought than any other book."—Emerson.

"MARLOW, September ——.

"Dear husband: The first thing I heard when I went into the class to-day was Mrs. Dawn telling how she had treated a severe belief of headache last evening and how marvelously soon the terrible pain ceased. She was quite rejoiced because it was the first time she had tried to demonstrate the principles.

"They all have plenty to tell now, and are growing more and more interested. Every day somebody has some new experience. Little Mrs. Dexter, who has been so long treated by the old method, says she fully believes she will be cured, is feeling much better, and has such an assurance all the time that she has found the true healing. She has had several quite remarkable demonstrations with others.

"The whole line of argument is unfolding so naturally and beautifully that it seems like a piece of fine mosaic, with every form and color interwoven with the most exquisite exactness. Mrs. Pearl gave us a lecture on inspiration and the Bible, which I consider one of the most useful and interesting of any she has yet given:

"In studying the very fountain springs of Truth, and basing our ideas upon a God who is the unexpressed and inexpressible essence of Truth itself, with whom is 'no respect of persons,' and to whom we owe all knowledge, it becomes us to inquire a little into the manner and means of gaining that knowledge.

"That all peoples in all climes and ages have developed similar ideas and expressed them in like terms, as philology shows, is an indisputable fact, strengthened and corroborated by our broader conception and higher understanding of God, the omnipresent Good.

"But how have these ideas come to them? Have they come through what is known as inspiration or revelation? As the one fountain of Intelligence is open to all alike, this must be the case, because Truth comes only in this way. Inspiration means an 'inbreathing,' a breathing in of true knowledge, and because the omnipresent Good comes into every consciousness prepared to receive it, there is an inbreathing in accordance with the readiness to receive. Intelligence is like the air, to be breathed by every living being. Thus far, humanity has expanded its lungs of consciousness only enough to have inhaled fundamental truth, or what is recognized as such, but we are constantly receiving more, and in proportion as we receive, do we know what we receive.

"All truth is inspired or revealed, because whatever is true is of the great Truth. This must be so, yet many people consider inspiration as confined to the authors of the Bible and that with them, inspiration ceased. The immortal Job said, 'There is a spirit in man and the inspiration of the Almighty giveth him understanding.' The inbreathing of the Almighty, All-powerful Truth, giveth understanding. No truer words were ever uttered.

"As inspiration is inhaling or breathing in Truth, we can readily understand that 'God, Truth, Principle, is no respecter of persons.' That it is a 'miraculous influence which qualifies man to receive and communicate divine truth,' is in a sense true, for the works of God are always 'wonderful,' but there can be no setting aside of divine law, as some erroneously suppose, for the performance of these things that seem unaccountable to human reason. It is a lack of understanding as to how Truth works, that has caused a belief in supernatural or miraculous ways. Could a fish judge according to appearances, he would regard the creatures that walk on land as gifted with supernatural power, because it would be utterly beyond his conception to know how they could do so.

"Revelation and inspiration are frequently used interchangeably, but that which is revealed, is the manifested result of inspiration rather than inspiration itself. Whenever we are ready to breathe or absorb Truth into our consciousness, we get a revealment—'inspiration giveth understanding.' This breathing-in process lifts us above ordinary knowledge and gives refreshing glimpses of heavenly Truth, it is like breathing in fresh air, after having been in a close suffocating room. We say this or that scene, person or object inspires us; we mean that some beautiful thought or conception of Truth is revealed to us, through or by our seeing these objects, because they hint of something better and higher, and the moment we get the higher thought, we are conscious of knowing higher Truth. This is revelation.

"Revelation and inspiration are the usual terms for expressing spiritual processes but are necessarily inadequate to express accurate spiritual meanings. How ideas are born is a question of questions. Whether they come from without or within, they must establish the oneness of God and man in mind and idea. The only 'without' there can be is that which is without the consciousness, the only 'within' is that which is within the consciousness. Development, growth, unfoldment, better express spiritual consciousness. What is consciousness but a recognition of itself? Then would not 'recognition' more fully describe the birth of ideas? As we grow able to recognize harmony and love, harmony and love are revealed to us.

"The more spiritual our thoughts and desires, the more spiritual our revelations. To think and talk of God, to desire knowledge of Him, creates a receptivity which sooner or later brings the revealment of more truth, and that of the highest quality. But it is not always by what we see that we are lifted into this consciousness of new knowledge. In various ways is the Truth expressed to us, and whether we know how or why it should be thus and so, matters not if we receive the message.

"The wisdom of our Father has provided that none of His children should be without a knowledge of Him, without a power to recognize and appreciate Truth, and in the way or language best suited to the capacity of each to understand, are the revelations made. Sometimes this knowledge comes into our consciousness like a direct message from God, and so vividly are we impressed, that no other words could express the nearness and clearness of it, than the expression 'walking and talking with God.' Sometimes wonderful pictures appear before our mind's eye, and reading their symbolic meaning, we catch hints of higher wisdom that would otherwise have been hidden.

"By persistently ignoring the spiritual and cultivating the intellectual faculties, mankind has well nigh lost the highest means of inspiration, but now that we again, like the prophets and apostles of old, seek for signs of the Infinite, we are gradually recovering the key by which they unlocked its mysteries.

"As to the infallibility of what is thus revealed, we must remember that while truth is always infallible, there is a possibility of its recognition or conception being tinged to a greater or less degree, with our erroneous judgements, and as the light, pure in itself, is colored by the glass through which it passes, so is the divinest truth colored with the quality of mind through which it comes to the world. As Heber Newton says, 'Inspiration can not do away with the limitations of the human individuality.' Thus, in our discrimination of so-called inspired literature, language or thoughts, we must learn that whatever is opposite God, the universal idea of goodness, is the chaff that must be blown away. In other words it is the assumption of mortal thought instead of absolute knowledge of divine mind.

"It would be an utter impossibility to describe infinite truth in finite language. Words are inadequate to express the grandeur of sacred revelation.

"With this view of inspiration, we can readily see how far short we have come in our conceptions of the Bible, and now that we are to use and understand this wonderful book as never before, it is well that we consider it a little more closely.

"There are three general views held in regard to the Bible as an inspired book. 1. That it is verbally inspired; i. e., that every word is direct from God. 2. That it is partially inspired; and, 3. That it is no more inspired than any other good book. The first two of these views have been and are accompanied with the idea that everything going under the name of inspiration, is infallible, hence the idea that every statement made throughout the entire book is absolute truth.

"The Bible itself makes no claim to infallibility, though there are frequent references to inspiration and the influence of the Holy Ghost in moving men to speak, but the principal text on which is based this claim of infallibility is II. Tim. iii: 16. At the time this was written, there was only the Old Testament, including the Apocrypha, that could be referred to as Scripture, so when we read Paul's assertion that, 'all scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness,' if we take it to be infallible, we have a reasonable ground for regarding the Old Testament and the Apocrypha as infallible. But a more literal rendering of the Greek text would be, 'all scripture divinely inspired is indeed profitable for teaching, for conviction, for correction,' etc., and by simply changing the position of the little word is, we have a vastly different sentence.

"Regarding the interpretation of scripture, Peter says: 'All prophecy of scripture is not of its own solution.' The literal Greek is, 'all prophecy of a writing, of its own loosing not it is,' meaning, of course, that sacred writings can not always be interpreted literally, but must be understood according to their spiritual meaning. Great writings are not confined to any private or local meaning, but refer more especially to great principles, to universal truth.

"If we consider the origin of the Bible, we shall learn what comparatively few of us know, viz., how the Bible grew into a book. In a necessarily brief outline it is impossible to give anything but a bird's-eye view of this very interesting and important subject.

"As we look back to earlier times, through the various channels, we find that much of what is considered history is merely legendary; that long before the art of writing was known, these legends and myths were handed down from generation to generation, and from age to age. Familiar as we are with human nature, we may well imagine the additions and subtractions and divergencies introduced by each succeeding narrator, copyist or editor in every age. This is a very important feature to be considered in interpreting ancient scriptures, but there are also others. History reveals the fact that the books of the Old Testament were not written nor arranged in the order in which they now appear in the Bible. For instance, while it has been generally considered that the first five books were written by Moses fifteen hundred years before Christ, the best authorities have found at least a portion of them to have been written, or compiled rather, in their present form 600 to 700 B. C.

"Whether Moses or some one else wrote them detracts not the least from the value of the truth they contain, for whatever is true, can not lose its value or be effected by the authorship. This is only one of the many facts that might be produced to show that the Old Testament came in the most natural way, and not at all through a miracle or by miraculous interposition.

"Referring again to the best records we have, we find the books of the New Testament were written from 50 to 175 A. D., thus showing the liability to mistakes, and the reason for many of the discrepencies in the New Testament. That the time between the writing of the oldest and the latest parts of the Bible covered a period of more than a thousand years, should have much significance in our judgment of both the writers and their writings.

"Dr. Heber Newton says: 'We are not to read the Biblical writers as though they were all cotemporaries. They are separated by vast tracts of time. The later writers stand upon the shoulders of their predecessors and see farther and clearer. We are not to view the institutions or doctrines of the Bible as though no matter in what period of development of the Hebrew Nation, or of the Christian Church they were found, they were equally authoritative to us.'

"Though the prophets and apostles were inspired, we must remember that they necessarily had to use the language and methods of speech prevalent in their time in giving their divinest revelations to the people. The language was rich with Oriental imagery, strong figures of speech, and allusions to manners and customs of other nations. Unless we understand something of the literature and customs, the religious ceremonies and laws alluded to, we are very much in the dark as to the original meaning.

"For instance, unless we know the custom that prevailed in ancient times of putting the sins of the people, figuratively speaking, into a white cloth, dipping the cloth into blood, tying it to the horns of the scapegoat, and turning the animal loose in the wilderness till the sun, air and rain had bleached it white, we can not appreciate the expression, 'though thy sins be as scarlet, yet shall they be washed white as snow.' Until we realize that the ideas and language as well as the customs and rites of barbarous and ignorant heathendom influence every page of the Bible, we shall not know how much allowance to make for the revelations of the Divine, and the suppositions and possible mistakes of the human. Until we know that the Bible has gone through many hands since its words were first spoken or written, we can not realize the possible loss of its most spiritual meanings.

"Moses, Isaiah, David, John, Paul had the grandest revelations possible to man, experiences not 'lawful to utter,' not possible to clothe in words. The unspeakable can not be put into speech. To attempt it is to color it with finite meanings. To describe the Infinite is but to limit or confine God.

"When we consider that no very ancient writings have reached us without the marks of many pens; when we consider the impossibility of exact translation, the difficulty of perfect copying all the years before the art of printing, the method of canonizing the books and formulating creeds, we must know that something besides God's message has come down to us. And yet a message is there notwithstanding.

"Yes, the authors of the Bible were inspired. Whatever of Truth they revealed is infallible, but as men with finite conceptions and abilities, they could not comprehend nor reveal all of God.

"'God is the same yesterday, to-day and forever,' and talks to man face to face to-day even as with the immortal Moses.

"'I know that the Bible is inspired, because it finds me at greater depths of my being than any other book,' said Coleridge.

"All candid students of sacred Scriptures agree that there is a spiritual meaning back of the literal. The question with us is, how can we get at this spiritual or esoteric interpretation.

"If you will let the spirit of Truth guide you, it will bless you with keener discernment, and clearer understanding, than has been possible for you heretofore. It is when you look for the spirit of religion that you find it and understand it, and the fact that so much has been said against our Bible as a book, does not and can not detract a particle from its value.

"'There is a light that lighteth every man!' Every one of God's children has the power to distinguish truth from error, and only needs to assert that divine privilege of knowing and acknowledging truth in order to to find it.

"Humanity is so under the yoke of traditional opinions that it has not dared think for itself, but the time has come when 'ye shall of yourselves know what is truth,' when each must prove his individual liberty by claiming it. Is not the wisdom to know and understand God's revelations given to every one who asks, or rather appreciates what he already has?

"There is no reason for depending upon any but the wisdom in ourselves, for searching the meanings of any Scripture. Whatever is true, we shall understand and hold as infallible. That we have a rich storehouse of precious gems, even the most adverse thinkers admit, and above all else we should search for them, prize them, and use them. Study the Bible for the sake of its wonderful and sacred truth, catch the inspiration of its writers, and you will soon discriminate the inspired from the uninspired. With the statements of the true is necessarily more or less error; the Truth we want, the falsity we leave behind. Whatever is good and pure and ennobling is of God; whatever is evil, erroneous, degrading, is from man's misconception of Him.

"Goethe, who highly valued the Bible, said: 'With reference to things in the Bible, the question whether they are genuine or spurious is odd enough. What is genuine but that which is truly excellent, which stands in harmony with the purest nature and reason, and which even now ministers to our higher development? What is spurious but the absurd and the hollow which brings no fruit.'

"If you do not understand, wait. Do not judge hastily or allow yourself to be biased by the opinions of others. What may seem hard, unreasonable dogma, may later prove but a veil over the sweetest, spiritual truth. Reverence to read, patience to learn, wisdom to understand—all these we want, and then, more brightly than before shall shine the sacred diamonds that stud inspired pages.

"We refer again to what Dr. Newton says in his grand essay on the Right Critical use of the Bible: 'Successive generations of men, struggling with sin, striving for purity, searching after God, have exhaled their spirits into the essence of religion, which is treasured in this costly vase.

"'The moral forces of centuries devoted to righteousness are stored in this exhaustless reservoir of ethical energy. At such cost, my brothers, has Humanity issued this sacred book. From such patience of preparation has Providence laid this priceless gift before you. In such labor of articulation—spelling out the syllables of the message from on high, through multitudinous lives of men dutifully and devoutly walking with their God, does the Spirit speak to you, O, soul of man. Say thou: 'Speak, Lord; thy servant heareth!'"

* * * * *

"Thank God, Marion has at last found the key to the Bible," murmured Mr. Hayden, as he finished the letter.



CHAPTER XXII.

"Not in Jerusalem alone, God hears and answers prayer, Nor on Samaria's mountain lone, Dispenses blessings there. But in the secrecy of thought, Our silent souls may pray; Or round the household altar brought, Begin and close the day."

—James Montgomery.

Grace was busily engaged with "Hypatia." She felt for the first time she could bring out the peace and reposeful strength of character Kate had thought so sadly lacking, and one afternoon, a few days after the memorable walk, she sat down to her work with a pleasurable anticipation of bringing out her ideal. As she put the touches here and there that changed the expression, now adding to this feature, now taking from that, she was thinking of the changes needed in herself, and wondering how or by what process they would be wrought by the invisible Artist.

She was mixing some paint on her palette, when a rap was heard at the door. Before she had time to say or do anything, in walked Mrs. Dyke with a timid little woman who came in like a martyr, but one resolved to die at her post if necessary. Grace was too astonished to speak for an instant, then rising, she put down her palette, wiped her hands and went forward with an invitation to the ladies to be seated.

"Is this Miss Turner?" began Mrs. Dyke, with a critical glance about the apartment, and then at Grace.

"No, madam, Miss Turner is not in. She generally returns about five, but to-day—"

"Very well, we can come again, for it is very important business. Are you the young woman who lives with her?" asked Mrs. Dyke, as she seated herself with deliberate dignity. "This is Mrs. Linberger, and we have called as the church committee to look after Miss Turner's soul," she continued, waving her hand majestically toward her companion-in-arms.

"Indeed," gasped Grace, bowing slightly toward Mrs. Linberger, and coughing a little as she put her handkerchief to her mouth to hide a smile.

"She belongs to our church, and we have heard she is being led astray by this blasphemous kind of healing," pursued Mrs. Dyke, looking severely at Grace from under her thick grey veil which hung like a lowering cloud just above her eyes. "Mr. Narrow requested me and Mrs. Linberger to call and examine into the matter. I hope you don't encourage such wickedness, young woman?"

"Certainly I am at enmity with any kind of wickedness, but I am not aware of any particular wickedness in Christian Healing," replied Grace, bracing herself for the storm she saw brewing.

"What! you don't see anything wrong in such awful heresy!" exclaimed Mrs. Dyke, again pushing her veil up, and looking with horrified eyes, first at Grace, then at Mrs. Linberger. "Perhaps you don't understand about it," she added, softening a little as she settled back in her chair.

"I must confess I know but very little about it, but what I do know only increases my desire to know more," said Grace, flushing, as she sat down in the nearest chair.

"Let me warn you not to read or hear another word about it then, for it will simply be the means of worse than death to you," continued Mrs. Dyke, raising her finger solemnly.

"It destroys the most important doctrines in the Bible, even taking away the belief in the devil and hell," added Mrs. Linberger, speaking for the first time.

"Yes; they even deny there ever was a devil or that there ever will be any future punishment. Just think of it," reiterated Mrs. Dyke. "I guess they will see, some time!" she added with a sort of steely satisfaction.

"Do you really believe they lay aside all future punishment?" asked Grace, willing to waive the application to herself, and anxious to hear Mrs. Dyke's views.

"Yes, they say there is no evil and no devil, so of course there is no need for punishment."

"But do they not regard the devil as Jesus did, after all?" asked Grace, again pursuing her advantage.

"U-m, well, Jesus recognized him and talked to him, telling him to get out, and he often referred to the everlasting punishment," added Mrs. Dyke again, with a solemn face.

"But, he did not mean a literal fire, did he, when He spoke of everlasting punishment?"

Mrs. Dyke was the catechized instead of the catechizer, and it was an unaccustomed role, but she bore it like a soldier.

"Of course he did; several places in Matthew he described the lot of the wicked, and referred to the danger of hell-fire. Haven't you studied the Bible, Miss Hall?" suddenly turning to look straight at Grace with some severity.

"I am very much interested in it, Mrs. Dyke, but when I read that 'God's mercy endureth forever,' and that 'Jesus came to destroy the works of the devil,' I am inclined to think there must be some mistake about the dreadful wrath that is to last forever," calmly replied Grace.

"And you don't believe in eternal punishment?" cried Mrs. Dyke, in a shrill voice of astonishment.

"Don't believe in eternal punishment?" echoed Mrs. Linberger.

"I did not say that. I do think there is punishment so long as there is sin, but when we believe Christ has destroyed or can destroy sin, sickness, sorrow or death, which are the devil's works, they will be destroyed. It must be so if we trust the words of the gospel."

"Well, I am thankful to find Miss Turner in such Christian company at any rate," said Mrs. Dyke, as she adjusted her veil, preparatory to her departure.

"Yes, indeed; it is a pleasure to see such an earnest young Christian," added Mrs. Linberger, with a sigh of satisfaction.

"But, ladies," began Grace, "I am not such a——"

"We shall be pleased to have you accompany Miss Turner to our meetings some time, Miss Hall," interrupted Mrs. Dyke, not heeding what Grace was saying. "Here is a card announcing the regular weekly services, and here are some tracts for you to read." She dealt out a liberal supply, which Grace took as she again started to explain, but a sudden haste had seized her visitors, and they left, saying they would try and call some other time, when Miss Turner was at home.

As Grace turned to go back to her painting, she caught a glance of her reflection in the glass. After looking at it a moment with a quizzical expression, she suddenly burst into a merry laugh, saying: "I did not know you had turned Bible teacher. Well, well, it was funny, but I could not help it, that she went away with the wrong impression of me, for she would not listen to my explanation."

When Kate came home she brought another letter from Mrs. Hayden, but before it was read Grace told her all about the call by the "church committee." Kate looked a little grave at first, but finally straightening up as she took off her gloves and hat, she said:

"Well, Grace, it is not very pleasant to be waited upon in this fashion, but I suppose if they take me in hand I can't help myself, and so I will be resigned to fate." She smiled and spoke cheerily, but a little tremor of the old fear touched her, notwithstanding.

"Let us read the letter now," suggested Grace, thinking that would be the best thing to revive Kate's dampened courage.

"Yes, I am anxious to read it; Mr. Hayden told me it is on the Bible, and very helpful."

"I am so glad!" she exclaimed, when it was finished. "Now I can interpret more freely myself, as I plainly see we must use our judgment about the Bible, as well as anything else. But what does it mean about the creeds?" she added suddenly, appealing to Grace with the old anxious look in her eyes.

"It means," said Grace, "that the ordinary orthodox interpretation of doctrinal points was voted upon by bishops, presbyters and laity generally, and because the majority of votes indicated a preference for a certain interpretation, it was adopted and became the established creed, and thus we have what is called the Apostles' Creed, which is the basis of all orthodox churches throughout Christendom. And so with all creeds; they are all established by majority vote."

"I should never have known anything about this," she continued, "if I had not been searching so eagerly for some religion that would satisfy, and in my rambles I came across this information."

"Are you sure it is reliable?" was Kate's almost feverish question. It seemed that she must hold on to something or the last straw that bound her to the teachings of childhood, would break.

"It is a matter of history, and you see Mrs. Hayden has touched upon it, though very lightly. But it is the grandest historical truth I ever read, for it gives personal liberty. I shall never forget how happy I was to learn that the creeds were simply man-made or man-expressed opinions, for in that case, I too, had liberty to read and think for myself, just as well as those who voted upon these various interpretations."

Grace was handsome when filled with enthusiasm, and as Kate looked at her at this moment she thought her face perfectly angelic, but one more question she must ask of this noble friend, who knew just what she needed to know and could tell it when she needed it most. "Do you think Christian Healing does away with the creeds of the church?"

"No, not necessarily. So far as I can see, it merely seeks truth, and whatever of truth is found anywhere is retained. It is only the husks that are thrown away. Indeed I can see more in the church than I ever could before I knew anything of Christian Healing," replied Grace, thoughtfully.

"Why, how is that?" asked Kate in surprise.

"The fundamental oneness in their search after God. What is back of the creed but a desire to reverence Deity? That was the origin, no matter into what it has degenerated now, and we must judge according to the spirit, not the letter. Oh, when will the world worship in the unity of the spirit?" sighed Grace, longing for the time when questionings and controversies would be at an end.

"Here is Mrs. Dyke, for instance," she resumed, presently, "what is she striving for but to live the true religion as she understands it? I can respect any honest people who live up to their belief, and the Christian who moans and sighs and looks doleful because he thinks it is his duty to do so, is much higher in my estimation than the one who believes it to be right, but fails to live accordingly."

"The spirit of religion washes away all differences in the letter," concluded Kate, with a lighter heart than she had when they began their conversation.

The vague terror that had occasionally thrust itself upon her during these last few weeks had loosened its hold upon her, and she realized, as never before, that fear, more than anything else, had kept her back; fear of deviating from the traditional and accepted opinions. The Bible lesson was especially valuable, because it touched these very points, and after this little conversation with Grace on the subject she was like another person.

When Mrs. Dyke called a few evenings later, after a similar interview to the one with Grace, she left the battlefield a wiser soldier than when she entered it, for Kate had so beautifully proven her religious earnestness, and more than all had shown such a Christ-like spirit, that the "sword was beaten into a plowshare and the spear into a pruning hook."



CHAPTER XXIII.

"More things are wrought by prayer Than this world dreams of. Wherefore let thy voice Rise like a fountain for me night and day, For what are men better than sheep or goats That nourish a blind life within the brain, If, knowing God, they lift not hands of prayer Both for themselves and those who call them friend? For so the whole round world is every way Bound by gold chains about the feet of God."

—Tennyson.

"MARLOW, September, ——.

"Dear Husband:

"Your letter was so full of interest. How glad, oh how rejoiced I am that we are privileged to know this beautiful truth. Don't you ever feel like stopping in the midst of your work and giving thanks that you were born in this age? As my eyes open more and more to God's goodness and love and power, I am so full of thanks, there is no room for petitions; indeed, I should feel as though I were begging, to ask God for what He has already given me, and of course He gives every child alike, being 'no respecter of persons.' Just think of it: 'Eye hath not seen nor ear heard, neither hath it entered into the heart of man, to conceive the things which God hath prepared for them that love Him.' Negative thought, carnal mind can not know these things, but as we are cleansed and purified, the new baptism 'creates in us a new heart,' the loving child's heart turned to its father, and love shall teach us more and more to read the signs of love.

"Oh, divine mystery of childhood, of parenthood, that brings us into closer and sweeter knowledge of our Father whose love is infinite. Out of the deep silence around us, filled as it is with the all-abiding presence of God, may we ask for a manifestation of whatever gift we choose to have. These thoughts filled my mind as I went to class this afternoon, and what was my surprise and pleasure to find the lesson to be on the subject of prayer.

"There is no theme or word so constantly in the mind and on the lips of the Christ follower as prayer. The oft-repeated injunction of Jesus was, 'watch and pray lest ye enter into temptation.' 'Pray without ceasing.' As we study more closely into the life of the Master, we find him on all occasions communing with the Father in prayer. Thus we find that this is the most sacred and necessary of all branches of our daily work.

"Prayer is the natural turning of the better self to God, in the attitude of thankfulness, praise, supplication or voiceless desire. 'It must be the spontaneous and almost irrepressible outpouring of the thoughts and feelings of the soul into the listening ear of a present God,' said an earnest thinker.

"To what wonderful depths and heights our prayers lead us when they are thus spontaneous and irrepressible! How well David has expressed the gratitude, the holy trust and majestic praise common to every devout child of God. 'The Lord is my shepherd,' is blessed affirmation of supreme trust, the naming of God's glorious gifts, the gratitude for peace, life, love, protection, friendship, all the heavenly blessings of God's presence in God's house. In this wonderful psalm we find, no doubt, no thought of waiting for future blessings, but a grand outpouring of thankfulness for the present. There are no petitions, no supplications, no reserves of praise, but simply the glad recognition and appreciation of the omnipresence and omnipotence of Good.

"It was the same feeling, tempered with a deeper solemnity, that prompted Jesus to say 'Father, I thank thee that thou hast heard me,' as he was about to perform the mighty miracle of raising Lazarus.

"Thanks signify the accomplishment of the desire. His request of the Father was granted before he had even preferred it, for he knew the law and realized it—that God is life and knows not death—but the form of words was observed because that makes the law a visible fact.

"Father is the human naming for this divine Love that ever waits for the spoken word in order to be revealed. To Jesus it was the dearest and best name of all by which to address or speak to the one great Helper, Guide, Friend. 'Father, I thank thee,' was often on his lips, and it was to the 'Father who seeth in secret' that he bade his disciples pray.

"In the secret consciousness of oneness with the Father there may be no reservations, no concealments, no hypocritical bigotry, no thought of self, only a glad going out with all our heart and soul to the Father, a trustful acknowledgment of the Good. This is the attitude of true prayer.

"The devout soul is always praying, because it consciously lives with God. There are times of praise, adoration, extolment, when thankfulness is more exuberant, runs over into bursting joy, and times when longing desire carries us into the very bosom of God. We long for comfort, for love, for peace, with an unutterable agony of longing, and are met with an unutterable joy of satisfaction, if we but turn to Him and acknowledge, but an indispensable preliminary to prayer is fasting. The power of accomplishment in fasting and prayer equals a decree.

"The conditions upon which hinge our use of the divine power are, first,'putting away iniquity'—fasting; second, turning to God—prayer. Then comes the power to decree; then we see the truth of Jesus' promise: 'All things whatsoever ye pray and ask for, believe that ye have received them, and ye shall have them.' Then we look into the face of the Almighty and reflect the same power, are able to do a like work, make visible the things of His creation by speaking the word of acknowledgment, that they are already established.

"It was this kind of prayer that enabled the disciples to heal the sick, cast out demons and do all the wonderful works. Failure was simply a sign of unfaithfulness in prayer. 'Oh, ye of little faith!' was the Master's explanatory exclamation.