The second picture is of the disciples met together in an upper chamber; and they were of one mind. Mark, that in the case of Joshua and his band they had all to shout together in order that the walls might fall; and the [25] disciples, too, were of one mind.

We, to-day, in this class-room, are enough to con- vert the world if we are of one Mind; for then the whole world will feel the influence of this Mind; as when

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earth was without form, and Mind spake and form [1] appeared.

The third picture-lesson is from Revelation, where, at the opening of the seals, one of the angels presented him- self with balances to weigh the thoughts and actions of [5] men; not angels with wings, but messengers of pure and holy thoughts that say, See thou hurt not the holy things of Truth.

You have come to be weighed; and yet, I would not weigh you, nor have you weighed. How is this? Be- [10] cause God does all, and there is nothing in the opposite scale. There are not two,—Mind and matter. We must get rid of that notion. As we commonly think, we imagine all is well if we cast something into the scale of Mind, but we must realize that Mind is not put into the [15] scales with matter; then only are we working on one side and in Science.

The students of this Primary class, dismissed the fifth of March, at close of the lecture on the fourth presented their teacher with an elegant album costing fifty dollars, [20] and containing beautiful hand-painted flowers on each page, with their autographs. The presentation was made in a brief address by Mr. D.A. Easton, who in appro- priate language and metaphor expressed his fellow-students' thanks to their teacher. [25]

On the morning of the fifth, I met the class to answer some questions before their dismissal, and allude briefly to a topic of great import to the student of Christian Science,—the rocks and sirens in their course, on and by which so many wrecks are made. The doors of animal [30] magnetism open wide for the entrance of error, some- times just at the moment when you are ready to enter on

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the fruition of your labors, and with laudable ambition [1] are about to chant hymns of victory for triumphs.

The doors that this animal element flings open are those of rivalry, jealousy, envy, revenge. It is the self- asserting mortal will-power that you must guard against. [5] But I find also another mental condition of yours that fills me with joy. I learned long ago that the world could neither deprive me of something nor give me anything, and I have now one ambition and one joy. But if one cherishes ambition unwisely, one will be chastened [10] for it.

Admiral Coligny, in the time of the French Huguenots, was converted to Protestantism through a stray copy of the Scriptures that fell into his hands. He replied to his wife, who urged him to come out and confess his faith, [15] "It is wise to count the cost of becoming a true Chris- tian." She answered him, "It is wiser to count the cost of not becoming a true Christian." So, whatever we meet that is hard in the Christian warfare we must count as nothing, and must think instead, of our poverty and help- [20] lessness without this understanding, and count ourselves always as debtors to Christ, Truth.

Among the gifts of my students, this of yours is one of the most beautiful and the most costly, because you have signed your names. I felt the weight of this yes- [25] terday, but it came to me more clearly this morning when I realized what a responsibility you assume when sub- scribing to Christian Science. But, whatever may come to you, remember the words of Solomon, "Though hand join in hand, the wicked shall not go unpunished: but [30] the seed of the righteous shall be delivered."

You will need, in future, practice more than theory.

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You are going out to demonstrate a living faith, a true [1] sense of the infinite good, a sense that does not limit God, but brings to human view an enlarged sense of Deity. Remember, it is personality, and the sense of personality in God or in man, that limits man. [5]



Obtrusive Mental Healing

The question will present itself: Shall people be treated mentally without their knowledge or consent? The direct rule for practice of Christian Science is the Golden Rule, "As ye would that men should do to you, do ye," [10] Who of us would have our houses broken open or our locks picked? and much less would we have our minds tampered with.

Our Master said, "When ye enter a house, salute it." Prolonging the metaphysical tone of his command, I say, [15] When you enter mentally the personal precincts of human thought, you should know that the person with whom you hold communion desires it. There are solitary ex- ceptions to most given rules: the following is an exception to the above rule of mental practice. [20]

If the friends of a patient desire you to treat him with- out his knowing it, and they believe in the efficacy of Mind-healing, it is sometimes wise to do so, and the end justifies the means; for he is restored through Christian Science when other means have failed. One other oc- [25] casion which may call for aid unsought, is a case from accident, when there is no time for ceremony and no other aid is near.

The abuse which I call attention to, is promiscuous

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and unannounced mental practice where there is no neces- [1] sity for it, or the motive is mercenary, or one can to ad- vantage speak the truth audibly; then the case is not exceptional. As a rule, one has no more right to enter the mind of a person, stir, upset, and adjust his thoughts [5] without his knowledge or consent, than one has to enter a house, unlock the desk, displace the furniture, and suit one's self in the arrangement and management of another man's property.

It would be right to break into a burning building and [10] rouse the slumbering inmates, but wrong to burst open doors and break through windows if no emergency de- manded this. Any exception to the old wholesome rule, "Mind your own business," is rare. For a student of mine to treat another student without his knowledge, is [15] a breach of good manners and morals; it is nothing less than a mistaken kindness, a culpable ignorance, or a conscious trespass on the rights of mortals.

I insist on the etiquette of Christian Science, as well as its morals and Christianity. The Scriptural rule of [20] this Science may momentarily be forgotten; but this is seldom the case with loyal students, or done without incriminating the person who did it.

Each student should, must, work out his own problem of being; conscious, meanwhile, that God worketh with [25] him, and that he needs no personal aid. It is the genius of Christian Science to demonstrate good, not evil,— harmony, not discord; for Science is the mandate of Truth which destroys all error.

Whoever is honestly laboring to learn the principle of [30] music and practise it, seldom calls on his teacher or mu- sician to practise for him. The only personal help re-

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quired in this Science is for each one to do his own work [1] well, and never try to hinder others from doing theirs thus.

Christian Science, more than any other system of religion, morals, or medicine, is subject to abuses. Its [5] infinite nature and uses occasion this. Even the human- itarian at work in this field of limitless power and good may possess a zeal without knowledge, and thus mistake the sphere of his present usefulness.

Students who strictly adhere to the right, and make the [10] Bible and Science and Health a study, are in no danger of mistaking their way.

This question is often proposed, How shall I treat malicious animal magnetism? The hour has passed for this evil to be treated personally, but it should have been [15] so dealt with at the outset. Christian Scientists should have gone personally to the malpractitioner and told him his fault, and vindicated divine Truth and Love against human error and hate. This growing sin must now be dealt with as evil, and not as an evil-doer or per- [20] sonality It must also be remembered that neither an evil claim nor an evil person is real, hence is neither to be feared nor honored.

Evil is not something to fear and flee before, or that becomes more real when it is grappled with. Evil let [25] alone grows more real, aggressive, and enlarges its claims; but, met with Science, it can and will be mastered by Science.

I deprecate personal animosities and quarrels. But if one is intrusted with the rules of church government, to [30] fulfil that trust those rules must be carried out; thus it is with all moral obligations. I am opposed to all personal

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attacks, and in favor of combating evil only, rather than [1] person.

An edition of one thousand pamphlets I ordered to be laid away and not one of them circulated, because I had been personal in condemnation. Afterwards, by a [5] blunder of the gentleman who fills orders for my books, some of these pamphlets were mistaken for the corrected edition, and sold.

Love is the fulfilling of the law. Human life is too short for foibles or failures. The Christian Science Jour- [10] nal will hold high the banner of Truth and Love, and be impartial and impersonal in its tenor and tenets.



Wedlock

It was about the year 1875 that Science and Health first crossed swords with free-love, and the latter fell hors [15] de combat; but the whole warfare of sensuality was not then ended. Science and Health, the book that cast the first stone, is still at work, deep down in human conscious- ness, laying the axe at the root of error.

We have taken the precaution to write briefly on mar- [20] riage, showing its relation to Christian Science. In the present or future, some extra throe of error may conjure up a new-style conjugality, which, ad libitum, severs the marriage covenant, puts virtue in the shambles, and coolly notifies the public of broken vows. Springing [25] up from the ashes of free-love, this nondescript phoenix, in the face and eyes of common law, common sense, and common honesty, may appear in the role of a superfine conjugality; but, having no Truth, it will have no past, present, or future. [30]

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The above prophecy, written years ago, has already [1] been fulfilled. It is seen in Christian Science that the gospel of marriage is not without the law, and the solemn vow of fidelity, "until death do us part;" this verity in human economy can neither be obscured nor throttled. [5] Until time matures human growth, marriage and progeny will continue unprohibited in Christian Science. We look to future generations for ability to comply with absolute Science, when marriage shall be found to be man's one- ness with God,—the unity of eternal Love. At present, [10] more spiritual conception and education of children will serve to illustrate the superiority of spiritual power over sensuous, and usher in the dawn of God's creation, wherein they neither marry nor are given in marriage, but are as the angels. To abolish marriage at this period, [15] and maintain morality and generation, would put inge- nuity to ludicrous shifts; yet this is possible in Science, although it is to-day problematic.

The time cometh, and now is, for spiritual and eternal existence to be recognized and understood in Science. [20] All is Mind. Human procreation, birth, life, and death are subjective states of the human erring mind; they are the phenomena of mortality, nothingness, that illus- trate mortal mind and body as one, and neither real nor eternal. [25]

It should be understood that Spirit, God, is the only creator: we should recognize this verity of being, and shut out all sense of other claims. Until this absolute Science of being is seen, understood, and demonstrated in the offspring of divine Mind, and man is perfect even [30] as the Father is perfect, human speculation will go on, and stop at length at the spiritual ultimate: creation

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understood as the most exalted divine conception. The [1] offspring of an improved generation, however, will go out before the forever fact that man is eternal and has no human origin. Hence the Scripture: "It is He that hath made us, and not we ourselves;" and the Master's de- [5] mand, "Call no man your father upon the earth: for one is your Father, which is in heaven."

To an ill-attuned ear, discord is harmony; so personal sense, discerning not the legitimate affection of Soul, may place love on a false basis and thereby lose it. Science [10] corrects this error with the truth of Love, and restores lost Eden. Soul is the infinite source of bliss: only high and holy joy can satisfy immortal cravings. The good in human affections should preponderate over the evil, and the spiritual over the animal,—until progress lifts [15] mortals to discern the Science of mental formation and find the highway of holiness.

In the order of wisdom, the higher nature of man governs the lower. This lays the foundations of human affection in line with progress, giving them strength and [20] permanence.

When asked by a wife or a husband important ques- tions concerning their happiness, the substance of my reply is: God will guide you. Be faithful over home rela- tions; they lead to higher joys: obey the Golden Rule [25] for human life, and it will spare you much bitterness. It is pleasanter to do right than wrong; it makes one ruler over one's self and hallows home,—which is woman's world. Please your husband, and he will be apt to please you; preserve affection on both sides. [30]

Great mischief comes from attempts to steady other people's altars, venturing on valor without discretion,

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which is virtually meddlesomeness. Even your sincere [1] and courageous convictions regarding what is best for others may be mistaken; you must be demonstratively right yourself, and work out the greatest good to the greatest number, before you are sure of being a fit coun- [5] sellor. Positive and imperative thoughts should be dropped into the balances of God and weighed by spiritual Love, and not be found wanting, before being put into action. A rash conclusion that regards only one side of a ques- tion, is weak and wicked; this error works out the results [10] of error. If the premise of mortal existence is wrong, any conclusion drawn therefrom is not absolutely right. Wisdom in human action begins with what is nearest right under the circumstances, and thence achieves the absolute. [15]

Is marriage nearer right than celibacy?

Human knowledge inculcates that it is, while Science indicates that it is not. But to force the consciousness of scientific being before it is understood is impossible, and believing otherwise would prevent scientific demon- [20] stration. To reckon the universal cost and gain, as well as thine own, is right in every state and stage of being. The selfish role of a martyr is the shift of a dishonest mind, nothing short of self-seeking; and real suffering would stop the farce. [25]

The cause of temperance receives a strong impulse from the cause of Christian Science: temperance and truth are allies, and their cause prospers in proportion to the spirit of Love that nerves the struggle. People will differ in their opinions as to means to promote the [30] ends of temperance; that is, abstinence from intoxicat- ing beverages. Whatever intoxicates a man, stultifies,

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and causes him to degenerate physically and morally. [1] Strong drink is unquestionably an evil, and evil cannot be used temperately: its slightest use is abuse; hence the only temperance is total abstinence. Drunkenness is sensuality let loose, in whatever form it is made [5] manifest.

What is evil? It is suppositional absence of good. From a human standpoint of good, mortals must first choose between evils, and of two evils choose the less; and at present the application of scientific rules to hu- [10] man life seems to rest on this basis.

All partnerships are formed on agreements to certain compacts: each party voluntarily surrenders independ- ent action to act as a whole and per agreement. This fact should be duly considered when by the marriage [15] contract two are made one, and, according to the divine precept, "they twain shall be one flesh." Oneness in spirit is Science, compatible with home and heaven. Neither divine justice nor human equity has divorced two minds in one. [20]

Rights that are bargained away must not be retaken by the contractors, except by mutual consent. Human nature has bestowed on a wife the right to become a mother; but if the wife esteems not this privilege, by mutual consent, exalted and increased affections, she [25] may win a higher. Science touches the conjugal ques- tion on the basis of a bill of rights. Can the bill of con- jugal rights be fairly stated by a magistrate, or by a minister? Mutual interests and affections are the spirit of these rights, and they should be consulted, augmented, [30] and allowed to rise to the spiritual altitude whence they can choose only good.

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A third person is not a party to the compact of two [1] hearts. Let other people's marriage relations alone: two persons only, should be found within their precincts. The nuptial vow is never annulled so long as the animus of the contract is preserved intact. Science lifts humanity [5] higher in the scale of harmony, and must ultimately break all bonds that hinder progress.



Judge Not

Mistaken views ought to be dissolving views, since whatever is false should disappear. To suppose that hu- [10] man love, guided by the divine Principle, which is Love, is partial, unmerciful, or unjust, indicates misapprehen- sion of the divine Principle and its workings in the human heart.

A person wrote to me, naming the time of the occur- [15] rence, "I felt the influence of your thought on my mind, and it produced a wonderful illumination, peace, and understanding;" but, I had not thought of the writer at that time. I knew that this person was doing well, and my affections involuntarily flow out towards all. [20]

When will the world cease to judge of causes from a personal sense of things, conjectural and misapprehen- sive! When thought dwells in God,—and it should not, to our consciousness, dwell elsewhere,—one must bene- fit those who hold a place in one's memory, whether it [25] be friend or foe, and each share the benefit of that radia- tion. This individual blessedness and blessing comes not so much from individual as from universal love: it emits light because it reflects; and all who are receptive share this equally. [30]

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Mistaken or transient views are human: they are not [1] governed by the Principle of divine Science: but the notion that a mind governed by Principle can be forced into personal channels, affinities, self-interests, or obliga- tions, is a grave mistake; it dims the true sense of God's [5] reflection, and darkens the understanding that demon- strates above personal motives, unworthy aims and ambitions.

Too much and too little is attached to me as authority for other people's thoughts and actions. A tacit acqui- [10] escence with others' views is often construed as direct orders,—or at least it so appears in results. I desire the equal growth and prosperity of all Christian Scien- tists, and the world in general; each and every one has equal opportunity to be benefited by my thoughts and [15] writings. If any are not partakers thereof, this is not my fault, and is far from my desire; the possible per- version of Christian Science is the irony of fate, if the spirit thereof be lacking. I would part with a blessing myself to bestow it upon others, but could not deprive [20] them of it. False views, however engendered, relative to the true and unswerving course of a Christian Scientist, will at length dissolve into thin air. The dew of heaven will fall gently on the hearts and lives of all who are found worthy to suffer for righteousness,—and have taught [25] the truth which is energizing, refreshing, and consecrat- ing mankind.

To station justice and gratitude as sentinels along the lines of thought, would aid the solution of this problem, and counteract the influence of envious minds or the mis- [30] guided individual who keeps not watch over his emotions and conclusions.

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New Commandment

The divinity of St. John's Gospel brings to view over- [1] whelming tides of revelation, and its spirit is baptismal; he chronicles this teaching, "A new commandment I give unto you, That ye love one another." [5]

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

It must have been a rare revelation of infinite Love, a new tone on the scale ascending, such as eternity is ever [10] sounding. Could I impart to the student the higher sense I entertain of Love, it would partly illustrate the divine energy that brings to human weakness might and majesty. Divine Love eventually causes mortals to turn away from the open sepulchres of sin, and look no more [15] into them as realities. It calls loudly on them to bury the dead out of sight; to forgive and forget whatever is unlike the risen, immortal Love; and to shut out all op- posite sense. Christ enjoins it upon man to help those who know not what he is doing in their behalf, and there- [20] fore curse him; enjoins taking them by the hand and leading them, if possible, to Christ, by loving words and deeds. Charity thus serves as admonition and instruc- tion, and works out the purposes of Love.

Christian Science, full of grace and truth, is accom- [25] plishing great good, both seen and unseen; but have mortals, with the penetration of Soul, searched the secret chambers of sense? I never knew a student who fully understood my instructions on this point of handling evil,—as to just how this should be done,—and carried [30]

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out my ideal. It is safe not to teach prematurely the [1] infant thought in Christian Science—just breathing new Life and Love—all the claims and modes of evil; there- fore it is best to leave the righteous unfolding of error (as a general rule) alone, and to the special care of the [5] unerring modes of divine wisdom. This uncovering and punishing of sin must, will come, at some date, to the rescue of humanity. The teacher of divine metaphysics should impart to his students the general knowledge that he has gained from instruction, observation, and mental [10] practice.

Experience weighs in the scales of God the sense and power of Truth against the opposite claims of error. If spiritual sense is not dominant in a student, he will not understand all your instructions; and if evil domi- [15] nates his character, he will pervert the rules of Christian Science, and the last error will be worse than the first— inasmuch as wilful transgression brings greater torment than ignorance.



A Cruce Salus

The sum total of Love reflected is exemplified, and [21] includes the whole duty of man: Truth perverted, in belief, becomes the creator of the claim of error. To affirm mentally and audibly that God is All and there is no sickness and no sin, makes mortals either saints or [25] sinners.

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

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The noblest work of God is man in the image of his [1] Maker; the last infirmity of evil is so-called man, swayed by the maelstrom of human passions, elbowing the con- cepts of his own creating, making place for himself and displacing his fellows. [5]

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

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

O friendly hand! keep back thy offerings from asps and apes, from wolves in sheep's clothing and all raven- ing beasts. Love such specimens of mortality just enough to reform and transform them,—if it be possible,— [20] and then, look out for their stings, and jaws, and claws; but thank God and take courage,—that you desire to help even such as these.



Comparison to English Barmaids

Since my residence in Concord, N. H., I have read [25] the daily paper, and had become an admirer of Edgar L. Wakeman's terse, graphic, and poetic style in his "Wanderings," richly flavored with the true ideas of humanity and equality. In an issue of January 17, how-

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ever, were certain references to American women which [1] deserve and elicit brief comment.

Mr. Wakeman writes from London, that a noted Eng- lish leader, whom he quotes without naming, avers that the "cursed barmaid system" in England is evolved by [5] the same power which in America leads women "along a gamut of isms and ists, from female suffrage, past a score of reforms, to Christian Science." This anony- mous talker further declares, that the central cause of this "same original evil" is "a female passion for some [10] manner of notoriety."

Is Mr. Wakeman awake, and caught napping? While praising the Scotchman's national pride and affection, has our American correspondent lost these sentiments from his own breast? Has he forgotten how to honor [15] his native land and defend the dignity of her daughters with his ready pen and pathos?

The flaunting and floundering statements of the great unknown for whose ability and popularity Mr. Wakeman strongly vouches, should not only be queried, but flatly [20] contradicted, as both untrue and uncivil. English senti- ment is not wholly represented by one man. Nor is the world ignorant of the fact that high and pure ethical tones do resound from Albion's shores. The most ad- vanced ideas are inscribed on tablets of such an organi- [25] zation as the Victoria Institute, or Philosophical Society of Great Britain, an institution which names itself after her who is unquestionably the best queen on earth; who for a half century has with such dignity, clemency, and virtue worn the English crown and borne the English [30] sceptre.

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

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this system of religion,—widely known; and, by special [1] invitation, have allowed myself to be elected an associate life-member of the Victoria Institute, which numbers among its constituents and managers—not barmaids, but bishops—profound philosophers, brilliant scholars. [5]

Was it ignorance of American society and history, together with unfamiliarity with the work and career of American women, which led the unknown author cited by Mr. Wakeman to overflow in shallow sarcasm, and place the barmaids of English alehouses and rail- [10] ways in the same category with noble women who min- ister in the sick-room, give their time and strength to binding up the wounds of the broken-hearted, and live on the plan of heaven?

This writer classes Christian Science with theosophy [15] and spiritualism; whereas, they are by no means iden- tical—nor even similar. Christian Science, antagonis- tic to intemperance, as to all immorality, is by no means associated therewith. Do manly Britons patronize tap- rooms and lazar-houses, and thus note or foster a fem- [20] inine ambition which, in this unknown gentleman's language, "poises and poses, higgles and wriggles" it- self into publicity? Why fall into such patronage, unless from their affinity for the worst forms of vice?

And the barmaids! Do they enter this line of occu- [25] pation from a desire for notoriety and a wish to promote female suffrage? or are they incited thereto by their own poverty and the bad appetites of men? What man- ner of man is this unknown individual who utters bar- maid and Christian Scientist in the same breath? If he [30] but knew whereof he speaks, his shame would not lose its blush!

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Taking into account the short time that has elapsed [1] since the discovery of Christian Science, one readily sees that this Science has distanced all other religious and pathological systems for physical and moral reforma- tion. In the direction of temperance it has achieved far [5] more than has been accomplished by legally coercive measures,—and because this Science bases its work on ethical conditions and mentally destroys the appetite for alcoholic drinks.

Smart journalism is allowable, nay, it is commend- [10] able; but the public cannot swallow reports of American affairs from a surly censor ventilating his lofty scorn of the sects, or societies, of a nation that perhaps he has never visited.



A Christian Science Statute

I hereby state, in unmistakable language, the follow- [16] ing statute in the morale of Christian Science:—

A man or woman, having voluntarily entered into wedlock, and accepted the claims of the marriage cove- nant, is held in Christian Science as morally bound to [20] fulfil all the claims growing out of this contract, unless such claims are relinquished by mutual consent of both parties, or this contract is legally dissolved. If the man is dominant over the animal, he will count the conse- quences of his own conduct; will consider the effects, [25] on himself and his progeny, of selfishness, unmerciful- ness, tyranny, or lust.

Trust Truth, not error; and Truth will give you all that belongs to the rights of freedom. The Hebrew bard

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wrote, "Trust in the Lord with all thine heart; and lean [1] not unto thine own understanding." Nothing is gained by wrong-doing. St. Paul's words take in the situation: "Not ... (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? [5] whose damnation is just."

When causing others to go astray, we also are wan- derers. "With what measure ye mete, it shall be meas- ured to you again." Ask yourself: Under the same circumstances, in the same spiritual ignorance and power [10] of passion, would I be strengthened by having my best friend break troth with me? These words of St. Matthew have special application to Christian Scientists; namely, "It is not good to marry."

To build on selfishness is to build on sand. When [15] Jesus received the material rite of water baptism, he did not say that it was God's command; but implied that the period demanded it. Trials purify mortals and deliver them from themselves,—all the claims of sensuality. Abide by the morale of absolute Christian Science,— [20] self-abnegation and purity; then Truth delivers you from the seeming power of error, and faith vested in righteous- ness triumphs!



Advice To Students

The true consciousness is the true health. One says, [25] "I find relief from pain in unconscious sleep." I say, You mistake; through unconsciousness one no more gains freedom from pain than immunity from evil. When unconscious of a mistake, one thinks he is not mistaken; but this false consciousness does not change the fact, or [30]

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its results; suffering and mistakes recur until one is awake [1] to their cause and character. To know the what, when, and how of error, destroys error. The error that is seen aright as error, has received its death-blow; but never until then. [5]

Let us look through the lens of Christian Science, not of "self," at the following mistake, which demands our present attention. I have no time for detailed report of this matter, but simply answer the following question sent to me; glad, indeed, that this query has finally come [10] with the courage of conviction to the minds of many students.

"Is it right to copy your works and read them for our public services?"

The good which the material senses see not is the only [15] absolute good; the evil which these senses see not is the only absolute evil.

If I enter Mr. Smith's store and take from it his gar- ments that are on sale, array myself in them, and put myself and them on exhibition, can I make this right [20] by saying, These garments are Mr. Smith's; he manu- factured them and owns them, but you must pay me, not him, for this exhibit?

The spectators may ask, Did he give you permission to do this, did he sell them or loan them to you? No. [25] Then have you asked yourself this question on the sub- ject, namely, What right have I to do this? True, it saves your purchasing these garments, and gives to the public new patterns which are useful to them; but does this silence your conscience? or, because you have con- [30] fessed that they are the property of a noted firm, and you wished to handle them, does it justify you in appro-

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priating them, and so avoiding the cost of hiring or [1] purchasing?

Copying my published works verbatim, compiling them in connection with the Scriptures, taking this copy into the pulpit, announcing the author's name, then reading [5] it publicly as your own compilation, is—what?

We answer, It is a mistake; in common parlance, it is an ignorant wrong.

If you should print and publish your copy of my works, you would be liable to arrest for infringement of copy- [10] right, which the law defines and punishes as theft. Read- ing in the pulpit from copies of my publications gives you the clergyman's salary and spares you the printer's bill, but does it spare you our Master's condemnation? You literally publish my works through the pulpit, instead [15] of the press, and thus evade the law, but not the gospel. When I consent to this act, you will then be justified in it.

Your manuscript copy is liable, in some way, to be printed as your original writings, thus incurring the pen- [20] alty of the law, and increasing the record of theft in the United States Circuit Court.

To The Church of Christ, Scientist, in Boston, which I had organized and of which I had for many years been pastor, I gave permission to cite, in the Christian Science [25] Quarterly, from my work Science and Health, passages giving the spiritual meaning of Bible texts; but this was a special privilege, and the author's gift.

Christian Science demonstrates that the patient who pays whatever he is able to pay for being healed, is more [30] apt to recover than he who withholds a slight equiva- lent for health. Healing morally and physically are one.

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Then, is compiling and delivering that sermon for which [1] you pay nothing, and which you deliver without the author's consent, and receive pay therefor, the precedent for preaching Christian Science,—and are you doing to the author of the above-named book as you would [5] have others do unto you?

Those authors and editors of pamphlets and periodi- cals whose substance is made up of my publications, are morally responsible for what the law construes as crime. There are startling instances of the above-named law- [10] breaking and gospel-opposing system of authorship, which characterize the writings of a few professed Christian Scientists. My Christian students who have read copies of my works in the pulpit require only a word to be wise; too sincere and morally statuesque are they to be long [15] led into temptation; but I must not leave persistent plagiarists without this word of warning in public, since my private counsel they disregard.

To the question of my true-hearted students, "Is it right to copy your works and read them for our public [20] services?" I answer: It is not right to copy my book and read it publicly without my consent. My reasons are as follows:—

First: This method is an unseen form of injustice standing in a holy place. [25]

Second: It breaks the Golden Rule,—a divine rule for human conduct.

Third: All error tends to harden the heart, blind the eyes, stop the ears of understanding, and inflate self; counter to the commands of our hillside Priest, to [30] whom Isaiah alluded thus: "I have trodden the wine- press alone; and of the people there was none with me."

[Page 302.]

Behind the scenes lurks an evil which you can prevent: [1] it is a purpose to kill the reformation begun and increas- ing through the instructions of "Science and Health with Key to the Scriptures;" it encourages infringement of my copyright, and seeks again to "cast lots for his vesture,"—while [5] the perverter preserves in his own consciousness and teaching the name without the Spirit, the skeleton without the heart, the form without the comeliness, the sense without the Science, of Christ's healing. My stu- dents are expected to know the teaching of Christian Sci- [10] ence sufficiently to discriminate between error and Truth, thus sparing their teacher a task and themselves the temptation to be misled.

Much good has been accomplished through Christian Science Sunday services. If Christian Scientists occasion- [15] ally mistake in interpreting revealed Truth, of two evils the less would be not to leave the Word unspoken and untaught. I allowed, till this permission was withdrawn, students working faithfully for Christ's cause on earth, the privilege of copying and reading my works for Sunday [20] service; provided, they each and all destroyed the copies at once after said service. When I should so elect and give suitable notice, they were to desist from further copy- ing of my writings as aforesaid.

This injunction did not curtail the benefit which the [25] student derived from making his copy, nor detract from the good that his hearers received from his reading thereof; but it was intended to forestall the possible evil of putting the divine teachings contained in "Science and Health with Key to the Scriptures" into human hands, to sub- [30] vert or to liquidate.

I recommend that students stay within their own fields

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of labor, to work for the race; they are lights that can- [1] not be hid, and need only to shine from their home sum- mits to be sought and found as healers physical and moral.

The kindly shepherd has his own fold and tends his [5] own flock. Christian students should have their own institutes and, unmolested, be governed by divine Love alone in teaching and guiding their students. When wisdom garrisons these strongholds of Christian Science, peace and joy, the fruits of Spirit, will rest upon us all. [10] We are brethren in the fullest sense of that word; there- fore no queries should arise as to "who shall be great- est." Let us serve instead of rule, knock instead of push at the door of human hearts, and allow to each and every one the same rights and privileges that we [15] claim for ourselves. If ever I wear out from serving students, it shall be in the effort to help them to obey the Ten Commandments and imbibe the spirit of Christ's Beatitudes.



Notice

Editor of Christian Science Journal:—You will oblige me by giving place in your Journal to the following notice. The idea and purpose of a Liberty Bell is pleasing, and can be made profitable to the heart of our country. I feel assured that many Christian Scientists will respond to this [25] letter by contributions.

MARY BAKER EDDY

[Page 304.]

COLUMBIAN LIBERTY BELL COMMITTEE, [1] 1505 Penna. Ave., Washington, D. C.

TO THE DAUGHTERS OF THE AMERICAN REVOLUTION:—

It has been determined to create a Columbian Liberty Bell, to be placed by the lovers of liberty and peace in [5] the most appropriate place in the coming World's Expo- sition at Chicago. After the close of the Exhibition this bell will pass from place to place throughout the world as a missionary of freedom, coming first to the capital of the nation under the care of our society. [10]

Then it will go to Bunker Hill or Liberty Island, to the battle-field of New Orleans (1812), to San Francisco, to the place where any great patriotic celebration is being held, until 1900, when it will be sent to the next World's Exhibition, which takes place at Paris, France. There it [15] will continue until that Exhibition closes.

When not in use in other places, it will return to Wash- ington under the care of the Daughters of the American Revolution. Washington will be its home, and from there it will journey from place to place, fulfilling its mission [20] throughout the world.

The following is the proposed use of the bell: It shall ring at sunrise and sunset; at nine o'clock in the morn- ing on the anniversaries of the days on which great events have occurred marking the world's progress toward liberty; [25] at twelve o'clock on the birthdays of the "creators of liberty;" and at four o'clock it will toll on the anniver- saries of their death. (It will always ring at nine o'clock on October 11th, in recognition of the organization on that day of the Daughters of the American Revolution.) [30] ... The responsibility of its production, and the direc- tion of its use, have been placed in the hands of a

[Page 305.]

committee of women representing each State and Ter- [1] ritory, one representative from each Republic in the world, and a representative from the patriotic societies, —Daughters and Sons of the American Revolution, the Lyceum League of America, the Society of Ger- [5] man Patriots, the Human Freedom League, and kindred organizations.

The National Board of Management has placed upon me the responsibility of representing the National Society of the Daughters of the American Revolution upon the [10] General Committee, and this circular is sent to every member of the society, asking for her personal coopera- tion in making the undertaking successful. In creating the bell it is particularly desired that the largest number of persons possible shall have a part in it. For this reason [15] small contributions from many persons are to be asked for, rather than large contributions from a few. They are to be of two kinds:—

First: Material that can be made a part of the bell; articles of historic interest will be particularly appre- [20] ciated—gold, silver, bronze, copper, and nickel can be fused.

Second: Of money with which to pay for the bell. Each member of the society is asked to contribute one cent to be fused into the bell, and twenty-five cents to [25] pay for it. She is also asked to collect two dollars from others, in pennies, if possible, and send with the amount the name of each contributor. In order that the bell shall be cast April 30th, the anniversary of the inaugu- ration of George Washington as the first President of [30] the United States, we ask every one receiving this cir- cular to act at once.

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In forwarding material to be melted into the bell, please [1] send fullest historical description. This will be entered carefully in a book which will accompany the bell wherever it goes.

... As the motto has not yet been decided upon, any [5] ideas on that subject will be gratefully received; we will also welcome suggestions of events to be celebrated and names to be commemorated.

Very cordially yours, MARY DESHA, ex-Vice-President General, D. A. R.

Contributions should be sent to the Liberty National Bank, corner Liberty and West Streets, New York, and a duplicate letter written, as a notification of the same, to Miss Mary Desha, 1505 Penna. Ave., Washington, [15] D. C., or to Miss Minnie F. Mickley, Mickleys, Pa.

We would add, as being of interest, that Mrs. Eddy is a member of the above organization, having been made such by the special request of the late Mrs. Harrison, wife of the ex-President, who was at that time the Presi- [20] dent thereof.—ED.



Angels

When angels visit us, we do not hear the rustle of wings, [1] nor feel the feathery touch of the breast of a dove; but we know their presence by the love they create in our [25] hearts. Oh, may you feel this touch,—it is not the clasping of hands, nor a loved person present; it is more than this: it is a spiritual idea that lights your path! The Psalmist saith: "He shall give His angels charge

[Page 307.]

over thee." God gives you His spiritual ideas, and in [1] turn, they give you daily supplies. Never ask for to- morrow: it is enough that divine Love is an ever-present help; and if you wait, never doubting, you will have all you need every moment. What a glorious inheritance [5] is given to us through the understanding of omnipresent Love! More we cannot ask: more we do not want: more we cannot have. This sweet assurance is the "Peace, be still" to all human fears, to suffering of every sort. [10]



Deification Of Personality

Notwithstanding the rapid sale already of two editions of "Christ and Christmas," and many orders on hand, I have thought best to stop its publication.

In this revolutionary religious period, the increasing [15] inquiry of mankind as to Christianity and its unity— and above all, God's love opening the eyes of the blind—is fast fitting all minds for the proper reception of Christian Science healing.

But I must stand on this absolute basis of Christian [20] Science; namely, Cast not pearls before the unprepared thought. Idolatry is an easily-besetting sin of all peoples. The apostle saith, "Little children, keep yourselves from idols."

The illustrations were not intended for a golden calf, [25] at which the sick may look and be healed. Christian Scientists should beware of unseen snares, and adhere to the divine Principle and rules for demonstration. They must guard against the deification of finite personality. Every human thought must turn instinctively to [30]

[Page 308.]

the divine Mind as its sole centre and intelligence. Until [1] this be done, man will never be found harmonious and immortal.

Whosoever looks to me personally for his health or holiness, mistakes. He that by reason of human love or [5] hatred or any other cause clings to my material per- sonality, greatly errs, stops his own progress, and loses the path to health, happiness, and heaven. The Scrip- tures and Christian Science reveal "the way," and per- sonal revelators will take their proper place in history, [10] but will not be deified.

Advanced scientific students are ready for "Christ and Christmas;" but those are a minority of its readers, and even they know its practicality only by healing the sick on its divine Principle. In the words of the [15] prophet, "Hear, O Israel: The Lord our God is one Lord."

Friends, strangers, and Christian Scientists, I thank you, each and all, for your liberal patronage and scholarly, artistic, and scientific notices of my book. This little [20] messenger has done its work, fulfilled its mission, retired with honor (and mayhap taught me more than it has others), only to reappear in due season. The knowledge that I have gleaned from its fruitage is, that intensely contemplating personality impedes spiritual growth; even [25] as holding in mind the consciousness of disease prevents the recovery of the sick.

Christian Science is taught through its divine Prin- ciple, which is invisible to corporeal sense. A material human likeness is the antipode of man in the image and [30] likeness of God. Hence, a finite person is not the model for a metaphysician. I earnestly advise all Christian Scientists to remove from their observation or study

[Page 309.]

the personal sense of any one, and not to dwell in thought [1] upon their own or others' corporeality, either as good or evil.

According to Christian Science, material personality is an error in premise, and must result in erroneous con- [5] clusions. All will agree with me that material portraiture often fails to express even mortal man, and this declares its unfitness for fable or fact to build upon.

The face of Jesus has uniformly been so unnaturally delineated that it has turned many from the true con- [10] templation of his character. He advances most in divine Science who meditates most on infinite spiritual sub- stance and intelligence. Experience proves this true. Pondering on the finite personality of Jesus, the son of man, is not the channel through which we reach the [15] Christ, or Son of God, the true idea of man's divine Principle.

I warn students against falling into the error of anti- Christ. The consciousness of corporeality, and what- ever is connected therewith, must be outgrown. Corporeal [20] falsities include all obstacles to health, holiness, and heaven. Man's individual life is infinitely above a bodily form of existence, and the human concept an- tagonizes the divine. "Science and Health with Key to the Scriptures," on page 229, third and fourth para- [25] graphs, elucidates this topic.(5)

My Christmas poem and its illustrations are not a text- book. Scientists sometimes take things too intensely. Let them soberly adhere to the Bible and Science and Health, which contain all and much more than they [30] have yet learned. We should prohibit ourselves the

[Page 310.]

childish pleasure of studying Truth through the senses, [1] for this is neither the intent of my works nor possible in Science.

Even the teachings of Jesus would be misused by sub- stituting personality for the Christ, or the impersonal [5] form of Truth, amplified in this age by the discovery of Christian Science. To impersonalize scientifically the material sense of existence—rather than cling to per- sonality—is the lesson of to-day.



A Card

My answer to manifold letters relative to the return of members that have gone out of The First Church of Christ, Scientist, in Boston, is this: While my affec- tions plead for all and every one, and my desire is that all shall be redeemed, I am not unmindful that the Scrip- [15] tures enjoin, "Let all things be done decently and in order."

To continue one's connection with this church, or to regain it, one must comply with the church rules. All who desire its fellowship, and to become members of it, [20] must send in their petitions to this effect to the Clerk of the church; and upon a meeting being called, the First Members will determine the action of the church on this subject.



Overflowing Thoughts

In this receding year of religious jubilee, 1894, I as [26] an individual would cordially invite all persons who have left our fold, together with those who never have

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been in it,—all who love God and keep His command- [1] ments,—to come and unite with The Mother Church in Boston. The true Christian Scientists will be welcomed, greeted as brethren endeavoring to walk with us hand in hand, as we journey to the celestial city. [5]

Also, I would extend a tender invitation to Christian Scientists' students, those who are ready for the table of our Lord: so, should we follow Christ's teachings; so, bury the dead past; so, loving one another, go forth to the full vintage-time, exemplifying what we profess. But [10] some of the older members are not quite ready to take this advanced step in the full spirit of that charity which thinketh no evil; and if it be not taken thus, it is impracti- cal, unfruitful, Soul-less.

My deepest desires and daily labors go to prove that [15] I love my enemies and would help all to gain the abiding consciousness of health, happiness, and heaven.

I hate no one; and love others more than they can love me. As I now understand Christian Science, I would as soon harm myself as another; since by breaking [20] Christ's command, "Thou shalt love thy neighbor as thyself," I should lose my hope of heaven.

The works I have written on Christian Science con- tain absolute Truth, and my necessity was to tell it; therefore I did this even as a surgeon who wounds [25] to heal. I was a scribe under orders; and who can refrain from transcribing what God indites, and ought not that one to take the cup, drink all of it, and give thanks?

Being often reported as saying what never escaped [30] from my lips, when rehearsing facts concerning others who were reporting false charges, I have been sorry that

[Page 312.]

I spoke at all, and wished I were wise enough to guard [1] against that temptation. Oh, may the love that is talked, be felt! and so lived, that when weighed in the scale of God we be not found wanting. Love is consistent, uni- form, sympathetic, self-sacrificing, unutterably kind; even [5] that which lays all upon the altar, and, speechless and alone, bears all burdens, suffers all inflictions, endures all piercing for the sake of others, and for the kingdom of heaven's sake.



A Great Man And His Saying

Hon. Charles Carrol Bonney, President of the World's [11] Congress Auxiliary, in his remarks before that body, said, "No more striking manifestation of the interposi- tion of divine Providence in human affairs has come in recent years, than that shown in the raising up of the [15] body of people known as Christian Scientists, who are called to declare the real harmony between religion and Science, and to restore the waning faith of many in the verities of the sacred Scriptures."

In honest utterance of veritable history, and his own [20] spiritual discernment, this man must have risen above worldly schemes, human theorems or hypotheses, to conclusions which reason too supine or misemployed cannot fasten upon. He spake inspired; he touched a tone of Truth that will continue to reverberate and renew [25] its emphasis throughout the entire centuries, into the vast forever.

[Page 313.]



Words Of Commendation

Editor of The Christian Science Journal:—Permit me to say that your editorial in the August number is par excellence.

It is a digest of good manners, morals, methods, and [5] means. It points to the scientific spiritual molecule, pearl, and pinnacle, that everybody needs. May the Christlikeness it reflects rest on the dear readers, and throw the light of penetration on the page; even as the dawn, kindling its glories in the east, lightens earth's [10] landscape.

I thank the contributors to The Christian Science Journal for their jewels of thought, so adapted to the hour, and without ill-humor or hyperbolic tumor. I was impressed by the articles entitled "The New Pas- [15] tor," by Rev. Lanson P. Norcross, "The Lamp," by Walter Church, "The Temptation," a poem by J. J. Rome, etc.

The field waves its white ensign, the reapers are strong, the rich sheaves are ripe, the storehouse is ready: pray [20] ye therefore the God of harvest to send forth more laborers of the excellent sort, and garner the supplies for a world.



Church And School

Humbly, and, as I believe, divinely directed, I hereby [25] ordain the Bible, and "Science and Health with Key to the Scriptures," to be hereafter the only pastor of

[Page 314.]

The Church of Christ, Scientist, throughout our land [1] and in other lands.

From this date the Sunday services of our denomina- tion shall be conducted by Readers in lieu of pastors. Each church, or society formed for Sunday worship, [5] shall elect two Readers: a male, and a female. One of these individuals shall open the meeting by reading the hymns, and chapter (or portion of the chapter) in the Bible, lead in silent prayer, and repeat in concert with the congregation the Lord's Prayer. Also, this First [10] Reader shall give out any notices from the pulpit, shall read the Scriptures indicated in the Sunday School Les- son of the Christian Science Quarterly, and shall pro- nounce the benediction.

The First Reader shall read from my book, "Science [15] and Health with Key to the Scriptures," alternately in response to the congregation, the spiritual interpreta- tion of the Lord's Prayer; also, shall read all the selec- tions from Science and Health referred to in the Sunday Lessons. [20]

The Reader of the Scriptures shall name, at each reading, the book, chapter, and verses. The Reader of "Science and Health with Key to the Scriptures" shall commence by announcing the full title of this book, with the name of its author, and add to this announcement, [25] "the Christian Science textbook." It is unnecessary to repeat the title or page. This form shall also be observed at the Communion service; the selections from both the Bible and the Christian Science textbook shall be taken from the Quarterly, as heretofore, and this Lesson shall [30] be such as is adapted to that service. On the first Sunday of each month, except Communion Sunday, a sermon

[Page 315.]

shall be preached to the children, from selections taken [1] from the Scriptures and Science and Health, especially adapted to the occasion, and read after the manner of the Sunday service. The children's service shall be held on the Sunday following Communion Day. [5]

No copies from my books are allowed to be written, and read from manuscripts, either in private or in pub- lic assemblies, except by their author.

Christian Scientists, all over the world, who are let- terly fit and specially spiritually fitted for teachers, can [10] teach annually three classes only. They shall teach from the Christian Science textbook. Each class shall consist of not over thirty-three students, carefully selected, and only of such as have promising proclivities toward Christian Science. The teacher shall hold himself mor- [15] ally obligated to look after the welfare of his students, not only through class term, but after it; and to watch well that they prove sound in sentiment, health, and practical Christian Science.

Teaching Christian Science shall be no question of [20] money, but of morals and of uplifting the race. Teachers shall form associations for this purpose; and for the first few years, convene as often as once in three months. Teachers shall not silently mentally address the thought, to handle it, nor allow their students to do thus, except [25] the individual needing it asks for mental treatment. They shall steadily and patiently strive to educate their students in conformity to the unerring wisdom and law of God, and shall enjoin upon them habitually to study His revealed Word, the Scriptures, and "Science and [30] Health with Key to the Scriptures."

They shall teach their students how to defend them-

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selves against mental malpractice, but never to return [1] evil for evil; never to attack the malpractitioner, but to know the truth that makes free,—and so to be a law not unto others, but themselves.



Class, Pulpit, Students' Students

When will you take a class in Christian Science or [6] speak to your church in Boston? is often asked.

I shall speak to my dear church at Boston very seldom. The Mother Church must be self-sustained by God. The date of a class in Christian Science should depend [10] on the fitness of things, the tide which flows heavenward, the hour best for the student. Until minds become less worldly-minded, and depart farther from the primitives of the race, and have profited up to their present capac- ity from the written word, they are not ready for the [15] word spoken at this date.

My juniors can tell others what they know, and turn them slowly toward the haven. Imperative, accumula- tive, sweet demands rest on my retirement from life's bustle. What, then, of continual recapitulation of tired [20] aphorisms and disappointed ethics; of patching breaches widened the next hour; of pounding wisdom and love into sounding brass; of warming marble and quench- ing volcanoes! Before entering the Massachusetts Meta- physical College, had my students achieved the point [25] whence they could have derived most benefit from their pupilage, to-day there would be on earth paragons of Christianity, patterns of humility, wisdom, and might for the world.

[Page 317.]

To the students whom I have not seen that ask, "May [1] I call you mother?" my heart replies, Yes, if you are doing God's work. When born of Truth and Love, we are all of one kindred.

The hour has struck for Christian Scientists to do their [5] own work; to appreciate the signs of the times; to dem- onstrate self-knowledge and self-government; and to demonstrate, as this period demands, over all sin, disease, and death. The dear ones whom I would have great pleasure in instructing, know that the door to my teaching [10] was shut when my College closed.

Again, it is not absolutely requisite for some people to be taught in a class, for they can learn by spiritual growth and by the study of what is written. Scarcely a moiety, compared with the whole of the Scriptures and [15] the Christian Science textbook, is yet assimilated spirit- ually by the most faithful seekers; yet this assimilation is indispensable to the progress of every Christian Scientist. These considerations prompt my answers to the above questions. Human desire is inadequate to adjust the [20] balance on subjects of such earnest import. These words of our Master explain this hour: "What I do thou knowest not now; but thou shalt know hereafter."

My sympathies are deeply enlisted for the students of students; having already seen in many instances their [25] talents, culture, and singleness of purpose to uplift the race. Such students should not pay the penalty for other people's faults; and divine Love will open the way for them. My soul abhors injustice, and loves mercy. St. John writes: "Whom God hath sent speaketh [30] the words of God: for God giveth not the Spirit by meas- ure unto him."

[Page 318.]



My Students And Thy Students

Mine and thine are obsolete terms in absolute Christian [2] Science, wherein and whereby the universal brotherhood of man is stated and demands to be demonstrated. I have a large affection, not alone for my students, but for thy [5] students,—for students of the second generation. I can- not but love some of those devoted students better than some of mine who are less lovable or Christly. This natural affection for goodness must go on ad libitum unto the third and fourth and final generation of those who [10] love God and keep His commandments. Hence the following is an amendment of the paragraph on page 47(6) of "Retrospection and Introspection":—

Any student, having received instructions in a Primary class from me, or from a loyal student of Christian Science, [15] and afterwards studied thoroughly "Science and Health with Key to the Scriptures," can enter upon the gospel work of teaching Christian Science, and so fulfil the command of Christ. Before entering this sacred field of labor, the student must have studied faithfully the latest edi- [20] tions of my works, and be a good Bible scholar and a devout, consecrated Christian.

These are the indispensable demands on all those who become teachers.



Unseen Sin

Two points of danger beset mankind; namely, making [26] sin seem either too large or too little: if too large, we

[Page 319.]

are in the darkness of all the ages, wherein the true sense [1] of the unity of good and the unreality of evil is lost.

If good is God, even as God is good, then good and evil can neither be coeval nor coequal, for God is All-in- all. This closes the argument of aught besides Him, aught [5] else than good.

If the sense of sin is too little, mortals are in danger of not seeing their own belief in sin, but of seeing too keenly their neighbor's. Then they are beset with egotism and hypocrisy. Here Christian Scientists must [10] be most watchful. Their habit of mental and audible protest against the reality of sin, tends to make sin less or more to them than to other people. They must either be overcoming sin in themselves, or they must not lose sight of sin; else they are self-deceived sinners of the [15] worst sort.



A Word To The Wise

Will all the dear Christian Scientists accept my tender greetings for the forthcoming holidays, and grant me this request,—let the present season pass without one [20] gift to me.

Our church edifice must be built in 1894. Take thither thy saintly offerings, and lay them in the outstretched hand of God. The object to be won affords ample oppor- tunity for the grandest achievement to which Christian [25] Scientists can direct attention, and feel themselves alone among the stars.

No doubt must intervene between the promise and event; faith and resolve are friends to Truth; seize them,

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trust the divine Providence, push upward our prayer in [1] stone,—and God will give the benediction.



Christmas

This interesting day, crowned with the history of Truth's idea,—its earthly advent and nativity,—is [5] especially dear to the heart of Christian Scientists; to whom Christ's appearing in a fuller sense is so precious, and fraught with divine benedictions for mankind.

The star that looked lovingly down on the manger of our Lord, lends its resplendent light to this hour: the [10] light of Truth, to cheer, guide, and bless man as he reaches forth for the infant idea of divine perfection dawning upon human imperfection,—that calms man's fears, bears his burdens, beckons him on to Truth and Love and the sweet immunity these bring from sin, sick- [15] ness, and death.

This polar star, fixed in the heavens of divine Science, shall be the sign of his appearing who "healeth all our diseases;" it hath traversed night, wading through darkness and gloom, on to glory. It doth meet the [20] antagonism of error; addressing to dull ears and undis- ciplined beliefs words of Truth and Life.

The star of Bethlehem is the star of Boston, high in the zenith of Truth's domain, that looketh down on the long night of human beliefs, to pierce the darkness and [25] melt into dawn.

The star of Bethlehem is the light of all ages; is the light of Love, to-day christening religion undefiled, divine Science; giving to it a new name, and the white stone in token of purity and permanence. [30]

[Page 321.]

The wise men follow this guiding star; the watchful [1] shepherd chants his welcome over the cradle of a great truth, and saith, "Unto us a child is born," whose birth is less of a miracle than eighteen centuries ago; and "his name shall be called Wonderful, Counsellor, The mighty [5] God, The everlasting Father, The Prince of Peace."

My heart is filled with joy, that each receding year sees the steady gain of Truth's idea in Christian Science; that each recurring year witnesses the balance adjusted more on the side of God, the supremacy of Spirit; as shown [10] by the triumphs of Truth over error, of health over sick- ness, of Life over death, and of Soul over sense.

"The hour cometh, and now is, when the true wor- shippers shall worship the Father in spirit and in truth." "For the law of the Spirit of life in Christ Jesus hath made [15] me free from the law of sin and death." "Fear not, little flock; for it is your Father's good pleasure to give you the kingdom."

Press on, press on! ye sons of light, Untiring in your holy fight, [20] Still treading each temptation down, And battling for a brighter crown.



Card

In reply to all invitations from Chicago to share the hospitality of their beautiful homes at any time during [25] the great wonder of the world, the World's Fair, I say, Do not expect me. I have no desire to see or to hear what is to be offered upon this approaching occasion.

I have a world of wisdom and Love to contemplate, that concerns me, and you, infinitely beyond all earthly [30]

[Page 322.]

expositions or exhibitions. In return for your kindness, [1] I earnestly invite you to its contemplation with me, and to preparation to behold it.



Message To The Mother Church

Beloved Brethren:—People coming from a distance [5] expecting to hear me speak in The Mother Church, are frequently disappointed. To avoid this, I may here- after notify the Directors when I shall be present to address this congregation, and the Clerk of the church can inform correspondents. Your dual and impersonal [10] pastor, the Bible, and "Science and Health with Key to the Scriptures," is with you; and the Life these give, the Truth they illustrate, the Love they demonstrate, is the great Shepherd that feedeth my flock, and leadeth them "beside the still waters." By any personal pres- [15] ence, or word of mine, your thought must not be diverted or diverged, your senses satisfied, or self be justified.

Therefore, beloved, my often-coming is unnecessary; for, though I be present or absent, it is God that feed- eth the hungry heart, that giveth grace for grace, that [20] healeth the sick and cleanseth the sinner. For this consummation He hath given you Christian Science, and my past poor labors and love. He hath shown you the amplitude of His mercy, the justice of His judgment, the omnipotence of His love; and this, to compensate [25] your zealous affection for seeking good, and for labor- ing in its widening grooves from the infinitesimal to the infinite.



CHAPTER IX. THE FRUIT OF SPIRIT

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An Allegory

Picture to yourself "a city set upon a hill," a [2] celestial city above all clouds, in serene azure and unfathomable glory: having no temple therein, for God is the temple thereof; nor need of the sun, neither of the [5] moon, for God doth lighten it. Then from this sacred summit behold a Stranger wending his way downward, to where a few laborers in a valley at the foot of the moun- tain are working and watching for his coming.

The descent and ascent are beset with peril, priva- [10] tion, temptation, toil, suffering. Venomous serpents hide among the rocks, beasts of prey prowl in the path, wolves in sheep's clothing are ready to devour; but the Stranger meets and masters their secret and open attacks with serene confidence. [15]

The Stranger eventually stands in the valley at the foot of the mountain. He saith unto the patient toilers therein: "What do ye here? Would ye ascend the moun- tain,—climbing its rough cliffs, hushing the hissing serpents, taming the beasts of prey,—and bathe in its [20] streams, rest in its cool grottos, and drink from its living fountains? The way winds and widens in the valley; up the hill it is straight and narrow, and few there be that find it."

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His converse with the watchers and workers in the [1] valley closes, and he makes his way into the streets of a city made with hands.

Pausing at the threshold of a palatial dwelling, he knocks and waits. The door is shut. He hears the [5] sounds of festivity and mirth; youth, manhood, and age gayly tread the gorgeously tapestried parlors, dancing- halls, and banquet-rooms. But a little while, and the music is dull, the wine is unsipped, the footfalls abate, the laughter ceases. Then from the window of this dwel- [10] ling a face looks out, anxiously surveying him who waiteth at the door.

Within this mortal mansion are adulterers, fornicators, idolaters; drunkenness, witchcraft, variance, envy, emu- lation, hatred, wrath, murder. Appetites and passions [15] have so dimmed their sight that he alone who looks from that dwelling, through the clearer pane of his own heart tired of sin, can see the Stranger.

Startled beyond measure at beholding him, this mortal inmate withdraws; but growing more and more troubled, [20] he seeks to leave the odious company and the cruel walls, and to find the Stranger. Stealing cautiously away from his comrades, he departs; then turns back,—he is afraid to go on and to meet the Stranger. So he returns to the house, only to find the lights all wasted and the music [25] fled. Finding no happiness within, he rushes again into the lonely streets, seeking peace but finding none. Naked, hungry, athirst, this time he struggles on, and at length reaches the pleasant path of the valley at the foot of the mountain, whence he may hopefully look for [30] the reappearance of the Stranger, and receive his heavenly guidance.

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The Stranger enters a massive carved stone mansion, [1] and saith unto the dwellers therein, "Blessed are the poor in spirit: for theirs is the kingdom of heaven." But they understand not his saying.

These are believers of different sects, and of no sect; [5] some, so-called Christian Scientists in sheep's clothing; and all "drunken without wine." They have small con- ceptions of spiritual riches, few cravings for the immortal, but are puffed up with the applause of the world: they have plenty of pelf, and fear not to fall upon the Stranger, [10] seize his pearls, throw them away, and afterwards try to kill him.

Somewhat disheartened, he patiently seeks another dwelling,—only to find its inmates asleep at noontide! Robust forms, with manly brow nodding on cushioned [15] chairs, their feet resting on footstools, or, flat on their backs, lie stretched on the floor, dreaming away the hours. Balancing on one foot, with eyes half open, the porter starts up in blank amazement and looks at the Stranger, calls out, rubs his eyes,—amazed beyond [20] measure that anybody is animated with a purpose, and seen working for it!

They in this house are those that "provoke Him in the wilderness, and grieve Him in the desert." Away from this charnel-house of the so-called living, the Stranger [25] turns quickly, and wipes off the dust from his feet as a testimony against sensualism in its myriad forms. As he departs, he sees robbers finding ready ingress to that dwelling of sleepers in the midst of murderous hordes, without watchers and the doors unbarred! [30]

Next he enters a place of worship, and saith unto them, "Go ye into all the world; preach the gospel, heal the

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sick, cast out devils, raise the dead; for the Scripture [1] saith the law of the Spirit of life in Christ Jesus hath made you free from the law of sin and death." And they cast him out.

Once more he seeks the dwelling-place of mortals and [5] knocks loudly. The door is burst open, and sufferers shriek for help: that house is on fire! The flames caught in the dwelling of luxury, where the blind saw them not, but the flesh at length did feel them; thence they spread to the house of slumberers who heeded them not, until [10] they became unmanageable; fed by the fat of hypocrisy and vainglory, they consumed the next dwelling; then crept unseen into the synagogue, licking up the blood of martyrs and wrapping their altars in ruins. "God is a consuming fire." [15]

Thus are all mortals, under every hue of circumstances, driven out of their houses of clay and, homeless wan- derers in a beleaguered city, forced to seek the Father's house, if they would be led to the valley and up the mount. [20]

Seeing the wisdom of withdrawing from those who persistently rejected him, the Stranger returned to the valley; first, to meet with joy his own, to wash their feet, and take them up the mountain. Well might this heavenly messenger exclaim, "O Jerusalem, Jerusalem, [25] thou that killest the prophets, and stonest them which are sent unto thee,... Behold, your house is left unto you desolate."

Discerning in his path the penitent one who had groped his way from the dwelling of luxury, the Stranger saith [30] unto him, "Wherefore comest thou hither?"

He answered, "The sight of thee unveiled my sins, and

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turned my misnamed joys to sorrow. When I went back [1] into the house to take something out of it, my misery increased; so I came hither, hoping that I might follow thee whithersoever thou goest."

And the Stranger saith unto him, "Wilt thou climb [5] the mountain, and take nothing of thine own with thee?"

He answered, "I will."

"Then," saith the Stranger, "thou hast chosen the good part; follow me."

Many there were who had entered the valley to specu- [10] late in worldly policy, religion, politics, finance, and to search for wealth and fame. These had heavy baggage of their own, and insisted upon taking all of it with them, which must greatly hinder their ascent.

The journey commences. The encumbered travellers [15] halt and disagree. They stoutly belay those who, hav- ing less baggage, ascend faster than themselves, and betimes burden them with their own. Despairing of gaining the summit, loaded as they are, they conclude to stop and lay down a few of the heavy weights,—but [20] only to take them up again, more than ever determined not to part with their baggage.

All this time the Stranger is pointing the way, show- ing them their folly, rebuking their pride, consoling their afflictions, and helping them on, saying, "He that loseth [25] his life for my sake, shall find it."

Obstinately holding themselves back, and sore-footed, they fall behind and lose sight of their guide; when, stumbling and grumbling, and fighting each other, they plunge headlong over the jagged rocks. [30]

Then he who has no baggage goes back and kindly binds up their wounds, wipes away the blood stains, and

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would help them on; but suddenly the Stranger shouts, [1] "Let them alone; they must learn from the things they suffer. Make thine own way; and if thou strayest, listen for the mountain-horn, and it will call thee back to the path that goeth upward." [5]

Dear reader, dost thou suspect that the valley is hu- mility, that the mountain is heaven-crowned Christianity, and the Stranger the ever-present Christ, the spiritual idea which from the summit of bliss surveys the vale of the flesh, to burst the bubbles of earth with a breath of [10] heaven, and acquaint sensual mortals with the mystery of godliness,—unchanging, unquenchable Love? Hast not thou heard this Christ knock at the door of thine own heart, and closed it against Truth, to "eat and drink with the drunken"? Hast thou been driven by suffer- [15] ing to the foot of the mount, but earth-bound, burdened by pride, sin, and self, hast thou turned back, stumbled, and wandered away? Or hast thou tarried in the habita- tion of the senses, pleased and stupefied, until wakened through the baptism of fire? [20]

He alone ascends the hill of Christian Science who follows the Way-shower, the spiritual presence and idea of God. Whatever obstructs the way,—causing to stumble, fall, or faint, those mortals who are striving to enter the path,—divine Love will remove; and up- [25] lift the fallen and strengthen the weak. Therefore, give up thy earth-weights; and observe the apostle's admoni- tion, "Forgetting those things which are behind, and reaching forth unto those which are before." Then, loving God supremely and thy neighbor as thyself, thou [30] wilt safely bear thy cross up to the throne of everlasting glory.

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Voices Of Spring

Mine is an obstinate penchant for nature in all her [2] moods and forms, a satisfaction with whatever is hers. And what shall this be named, a weakness, or a— virtue? [5]

In spring, nature like a thrifty housewife sets the earth in order; and between taking up the white carpets and putting down the green ones, her various apartments are dismally dirty.

Spring is my sweetheart, whose voices are sad or glad, [10] even as the heart may be; restoring in memory the sweet rhythm of unforgotten harmonies, or touching tenderly its tearful tones.

Spring passes over mountain and meadow, waking up the world; weaving the wavy grass, nursing the timid [15] spray, stirring the soft breeze; rippling all nature in ceaseless flow, with "breath all odor and cheek all bloom." Whatever else droops, spring is gay: her little feet trip lightly on, turning up the daisies, paddling the water- cresses, rocking the oriole's cradle; challenging the sed- [20] entary shadows to activity, and the streams to race for the sea. Her dainty fingers put the fur cap on pussy-willow, paint in pink the petals of arbutus, and sweep in soft strains her Orphean lyre. "The voice of the turtle is heard in our land." The snow-bird that tarried through [25] the storm, now chirps to the breeze; the cuckoo sounds her invisible lute, calling the feathered tribe back to their summer homes. Old robin, though stricken to the heart with winter's snow, prophesies of fair earth and sunny skies. The brooklet sings melting murmurs to merry [30]

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meadows; the leaves clap their hands, and the winds [1] make melody through dark pine groves.

What is the anthem of human life?

Has love ceased to moan over the new-made grave, and, looking upward, does it patiently pray for the per- [5] petual springtide wherein no arrow wounds the dove? Human hope and faith should join in nature's grand har- mony, and, if on minor key, make music in the heart. And man, more friendly, should call his race as gently to the springtide of Christ's dear love. St. Paul wrote, [10] "Rejoice in the Lord always." And why not, since man's possibilities are infinite, bliss is eternal, and the conscious- ness thereof is here and now?

The alders bend over the streams to shake out their tresses in the water-mirrors; let mortals bow before the [15] creator, and, looking through Love's transparency, behold man in God's own image and likeness, arranging in the beauty of holiness each budding thought. It is good to talk with our past hours, and learn what report they bear, and how they might have reported more spirit- [20] ual growth. With each returning year, higher joys, holier aims, a purer peace and diviner energy, should freshen the fragrance of being. Nature's first and last lessons teach man to be kind, and even pride should sanction what our natures need. Popularity,—what is [25] it? A mere mendicant that boasts and begs, and God denies charity.

When gentle violet lifts its blue eye to heaven, and crown imperial unveils its regal splendor to the sun; when the modest grass, inhabiting the whole earth, stoops [30] meekly before the blast; when the patient corn waits on the elements to put forth its slender blade, construct

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the stalk, instruct the ear, and crown the full corn in the [1] ear,—then, are mortals looking up, waiting on God, and committing their way unto Him who tosses earth's mass of wonders into their hands? When downtrodden like the grass, did it make them humble, loving, obedi- [5] ent, full of good odor, and cause them to wait patiently on God for man's rich heritage,—"dominion over all the earth"? Thus abiding in Truth, the warmth and sunlight of prayer and praise and understanding will ripen the fruits of Spirit, and goodness will have its spring- [10] tide of freedom and greatness.

When the white-winged dove feeds her callow brood, nestles them under her wings, and, in tones tremulous with tenderness, calls them to her breast, do mortals remember their cradle hymns, and thank God for those [15] redemptive words from a mother's lips which taught them the Lord's Prayer?

O gentle presence, peace and joy and power; O Life divine, that owns each waiting hour; Thou Love that guards the nestling's faltering flight! [20] Keep Thou my child on upward wing to-night.

Midst the falling leaves of old-time faiths, above the frozen crust of creed and dogma, the divine Mind-force, filling all space and having all power, upheaves the earth. In sacred solitude divine Science evolved nature as thought, [25] and thought as things. This supreme potential Principle reigns in the realm of the real, and is "God with us," the I AM.

As mortals awake from their dream of material sen- sation, this adorable, all-inclusive God, and all earth's [30] hieroglyphics of Love, are understood; and infinite Mind