Unity of Good | Page 4

all others. The reality of these so-called existences I deny,
because they are not to be found in God, and this system is built on
Him as the sole cause. It would be difficult to name any previous
teachers, save Jesus and his apostles, who have thus taught.
If there be any monopoly in my teaching, it lies in this utter reliance
upon the one God, to whom belong all things.
Life is God, or Spirit, the supersensible eternal. The universe and man
are the spiritual phenomena of this one infinite Mind. Spiritual
phenomena never converge toward aught but infinite Deity. Their
gradations are spiritual and divine; they cannot collapse, or lapse into
their opposites, for God is their divine Principle. They live, because He
lives; and they are eternally perfect, because He is perfect, and governs
them in the Truth of divine Science, whereof God is the Alpha and
Omega, the centre and circumference.

To attempt the calculation of His mighty ways, from the evidence
before the material senses, is fatuous. It is like commencing with the
minus sign, to learn the principle of positive mathematics.
God was not in the whirlwind. He is not the blind force of a material
universe. Mortals must learn this; unless, pursued by their fears, they
would endeavor to hide from His presence under their own falsities,
and call in vain for the mountains of unholiness to shield them from the
penalty of error.
Jesus taught us to walk over, not into or with, the currents of matter, or
mortal mind. His teachings beard the lions in their dens. He turned the
water into wine, he commanded the winds, he healed the sick,--all in
direct opposition to human philosophy and so-called natural science.
He annulled the laws of matter, showing them to be laws of mortal
mind, not of God. He showed the need of changing this mind and its
abortive laws. He demanded a change of consciousness and evidence,
and effected this change through the higher laws of God. The palsied
hand moved, despite the boastful sense of physical law and order. Jesus
stooped not to human consciousness, nor to the evidence of the senses.
He heeded not the taunt, "That withered hand looks very real and feels
very real;" but he cut off this vain boasting and destroyed human pride
by taking away the material evidence. If his patient was a theologian of
some bigoted sect, a physician, or a professor of natural
philosophy,--according to the ruder sort then prevalent,--he never
thanked Jesus for restoring his senseless hand; but neither red tape nor
indignity hindered the divine process. Jesus required neither cycles of
time nor thought in order to mature fitness for perfection and its
possibilities. He said that the kingdom of heaven is here, and is
included in Mind; that while ye say, There are yet four months, and
then cometh the harvest, I say, Look up, not down, for your fields are
already white for the harvest; and gather the harvest by mental, not
material processes. The laborers are few in this vineyard of
Mind-sowing and reaping; but let them apply to the waiting grain the
curving sickle of Mind's eternal circle, and bind it with bands of Soul.

The Deep Things of God
Science reverses the evidence of the senses in theology, on the same
principle that it does in astronomy. Popular theology makes God
tributary to man, coming at human call; whereas the reverse is true in
Science. Men must approach God reverently, doing their own work in
obedience to divine law, if they would fulfil the intended harmony of
being.
The principle of music knows nothing of discord. God is harmony's
selfhood. His universal laws, His unchangeableness, are not infringed
in ethics any more than in music. To Him there is no moral inharmony;
as we shall learn, proportionately as we gain the true understanding of
Deity. If God could be conscious of sin, His infinite power would
straightway reduce the universe to chaos.
If God has any real knowledge of sin, sickness, and death, they must be
eternal; since He is, in the very fibre of His being, "without beginning
of years or end of days." If God knows that which is not permanent, it
follows that He knows something which He must learn to unknow, for
the benefit of our race.
Such a view would bring us upon an outworn theological platform,
which contains such planks as the divine repentance, and the belief that
God must one day do His work over again, because it was not at first
done aright.
Can it be seriously held, by any thinker, that long after God made the
universe,--earth, man, animals, plants, the sun, the moon, and "the stars
also,"--He should so gain wisdom and power from past experience