Chapter VIII Precept Upon Precept
“Thy Will Be Done”
This is the law of Truth to error, “Thou shalt surely
die.” This law is a divine energy. Mortals cannot
prevent the fulfilment of this law; it covers all sin and
its effects. God is All, and by virtue of this nature and [5]
allness He is cognizant only of good. Like a legislative
bill that governs millions of mortals whom the legislators
know not, the universal law of God has no knowledge
of evil, and enters unconsciously the human heart and
governs it. [10]
Mortals have only to submit to the law of God, come
into sympathy with it, and to let His will be done. This
unbroken motion of the law of divine Love gives, to the
weary and heavy-laden, rest. But who is willing to do
His will or to let it be done? Mortals obey their own [15]
wills, and so disobey the divine order.
All states and stages of human error are met and
mastered by divine Truth’s negativing error in the way
of God’s appointing. Those “whom the Lord loveth He
chasteneth.” His rod brings to view His love, and inter- [20]
prets to mortals the gospel of healing. David said, “Be-
fore I was afflicted I went astray: but now have I
kept Thy word.” He who knows the end from the be-
ginning, attaches to sin due penalties as its antidotes and [1]
remedies.
Who art thou, vain mortal, that usurpest the preroga-
tive of divine wisdom, and wouldst teach God not to punish
sin? that wouldst shut the mouth of His prophets, [5]
and cry, “Peace, peace; when there is no peace,”—yea,
that healest the wounds of my people slightly?
The Principle of divine Science being Love, the divine
rule of this Principle demonstrates Love, and proves that
human belief fulfils the law of belief, and dies of its own [10]
physics. Metaphysics also demonstrates this Principle of
cure when sin is self-destroyed. Short-sighted physics
admits the so-called pains of matter that destroy its more
dangerous pleasures.
Insomnia compels mortals to learn that neither obliv- [15]
ion nor dreams can recuperate the life of man, whose
Life is God, for God neither slumbers nor sleeps. The
loss of gustatory enjoyment and the ills of indigestion
tend to rebuke appetite and destroy the peace of a false
sense. False pleasure will be, is, chastened; it has no [20]
right to be at peace. To suffer for having “other gods
before me,” is divinely wise. Evil passions die in their
own flames, but are punished before extinguished. Peace
has no foothold on the false basis that evil should be
concealed and that life and happiness should still attend [25]
it. Joy is self-sustained; goodness and blessedness are
one: suffering is self-inflicted, and good is the master of
evil.
To this scientific logic and the logic of events, egotism
and false charity say, “‘Not so, Lord;’ it is wise to [30]
cover iniquity and punish it not, then shall mortals have
peace.” Divine Love, as unconscious as incapable of
error, pursues the evil that hideth itself, strips off its [1]
disguises, and—behold the result: evil, uncovered, is
self-destroyed.
Christian Science never healed a patient without prov-
ing with mathematical certainty that error, when found [5]
out, is two-thirds destroyed, and the remaining third
kills itself. Do men whine over a nest of serpents, and
post around it placards warning people not to stir up
these reptiles because they have stings? Christ said,
“They shall take up serpents;” and, “Be ye therefore [10]
wise as serpents and harmless as doves.” The wisdom
of a serpent is to hide itself. The wisdom of God, as
revealed in Christian Science, brings the serpent out of
its hole, handles it, and takes away its sting. Good deeds
are harmless. He who has faith in woman’s special adapt- [15]
ability to lead on Christian Science, will not be shocked
when she puts her foot on the head of the serpent, as it
biteth at the heel.
Intemperance begets a belief of disordered brains,
membranes, stomach, and nerves; and this belief serves [20]
to uncover and kill this lurking serpent, intemperance,
that hides itself under the false pretense of human need,
innocent enjoyment, and a medical prescription. The
belief in venereal diseases tears the black mask from the
shameless brow of licentiousness, torments its victim, and [25]
thus may save him from his destroyer.
Charity has the courage of conviction; it may suffer
long, but has neither the cowardice nor the foolhardiness
to cover iniquity. Charity is Love; and Love opens
the eyes of the blind, rebukes error, and casts it out. [30]
Charity never flees before error, lest it should suffer
from an encounter. Love your enemies, or you will not
lose them; and if you love them, you will help to reform [1]
them.
Christ points the way of salvation. His mode is not
cowardly, uncharitable, nor unwise, but it teaches mor-
tals to handle serpents and cast out evil. Our own vision [5]
must be clear to open the eyes of others, else the blind
will lead the blind and both shall fall. The sickly charity
that supplies criminals with bouquets has been dealt
with summarily by the good judgment of people in
the old Bay State. Inhuman medical bills, class legisla- [10]
tion, and Salem witchcraft, are not indigenous to her
soil.
“Out of the depths have I delivered thee.” The
drowning man just rescued from the merciless wave is
unconscious of suffering. Why, then, do you break his [15]
peace and cause him to suffer in coming to life? Because
you wish to save him from death. Then, if a criminal
is at peace, is he not to be pitied and brought back to
life? Or, are you afraid to do this lest he suffer, trample
on your pearls of thought, and turn on you and rend you? [20]
Cowardice is selfishness. When one protects himself at
his neighbor’s cost, let him remember, “Whosoever will
save his life shall lose it.” He risks nothing who obeys
the law of God, and shall find the Life that cannot be
lost. [25]
Our Master said, “Ye shall drink indeed of my cup.”
Jesus stormed sin in its citadels and kept peace with
God. He drank this cup giving thanks, and he said to
his followers, “Drink ye all of it,”—drink it all, and let
all drink of it. He lived the spirit of his prayer,—“Thy [30]
kingdom come.” Shall we repeat our Lord’s Prayer
when the heart denies it, refuses to bear the cross and
to fulfil the conditions of our petition? Human policy [1]
is a fool that saith in his heart, “No God”—a caressing
Judas that betrays you, and commits suicide. This god-
less policy never knows what happiness is, and how it is
obtained. [5]
Jesus did his work, and left his glorious career for our
example. On the shore of Gennesaret he tersely re-
minded his students of their worldly policy. They had
suffered, and seen their error. This experience caused
them to remember the reiterated warning of their Mas- [10]
ter and cast their nets on the right side. When they
were fit to be blest, they received the blessing. The
ultimatum of their human sense of ways and means
ought to silence ours. One step away from the direct
line of divine Science cost them—what? A speedy re- [15]
turn under the reign of difficulties, darkness, and unre-
quited toil.
The currents of human nature rush in against the right
course; health, happiness, and life flow not into one of
their channels. The law of Love saith, “Not my will, [20]
but Thine, be done,” and Christian Science proves that
human will is lost in the divine; and Love, the white
Christ, is the remunerator.
If, consciously or unconsciously, one is at work in a
wrong direction, who will step forward and open his [25]
eyes to see this error? He who is a Christian Scientist,
who has cast the beam out of his own eye, speaks plainly
to the offender and tries to show his errors to him before
letting another know it.
Pitying friends took down from the cross the fainting [30]
form of Jesus, and buried it out of their sight. His dis-
ciples, who had not yet drunk of his cup, lost sight of
him; they could not behold his immortal being in the [1]
form of Godlikeness.
All that I have written, taught, or lived, that is good,
flowed through cross-bearing, self-forgetfulness, and my
faith in the right. Suffering or Science, or both, in the [5]
proportion that their instructions are assimilated, will
point the way, shorten the process, and consummate the
joys of acquiescence in the methods of divine Love. The
Scripture saith, “He that covereth his sins shall not pros-
per.” No risk is so stupendous as to neglect opportuni- [10]
ties which God giveth, and not to forewarn and forearm
our fellow-mortals against the evil which, if seen, can
be destroyed.
May my friends and my enemies so profit by these
waymarks, that what has chastened and illumined [15]
another’s way may perfect their own lives by gentle
benedictions. In every age, the pioneer reformer must
pass through a baptism of fire. But the faithful adher-
ents of Truth have gone on rejoicing. Christian Science
gives a fearless wing and firm foundation. These are [20]
its inspiring tones from the lips of our Master, “My
sheep hear my voice, and I know them, and they follow
me: and I give unto them eternal life; and they shall
never perish, neither shall any man pluck them out of
my hand.” He is but “an hireling” who fleeth when he [25]
seeth the wolf coming.
Loyal Christian Scientists, be of good cheer: the night
is far spent, the day dawns; God’s universal kingdom
will appear, Love will reign in every heart, and His will
be done on earth as in heaven. [30]
“Put Up Thy Sword”
While Jesus’ life was full of Love, and a demonstra-
tion of Love, it appeared hate to the carnal mind, or
mortal thought, of his time. He said, “Think not that
I am come to send peace on earth: I came not to send [5]
peace, but a sword. For I am come to set a man at
variance against his father, and the daughter against her
mother, and the daughter-in-law against her mother-in-
law. And a man’s foes shall be they of his own house-
hold.” [10]
This action of Jesus was stimulated by the same Love
that closed—to the senses—that wondrous life, and
that summed up its demonstration in the command,
“Put up thy sword.” The very conflict his Truth brought,
in accomplishing its purpose of Love, meant, all [15]
the way through, “Put up thy sword;” but the sword
must have been drawn before it could be returned into
the scabbard.
My students need to search the Scriptures and “Science
and Health with Key to the Scriptures,” to understand [20]
the personal Jesus’ labor in the flesh for their salvation:
they need to do this even to understand my works, their
motives, aims, and tendency.
The attitude of mortal mind in being healed morally,
is the same as its attitude physically. The Christian [25]
Scientist cannot heal the sick, and take error along with
Truth, either in the recognition or approbation of it.
This would prevent the possibility of destroying the
tares: they must be separated from the wheat before
they can be burned, and Jesus foretold the harvest hour [30]
and the final destruction of error through this very pro- [1]
cess,—the sifting and the fire. The tendency of mortal
mind is to go from one extreme to another: Truth comes
into the intermediate space, saying, “I wound to heal;
I punish to reform; I do it all in love; my peace I leave [5]
with thee: not as the world giveth, give I unto thee.
Arise, let us go hence; let us depart from the material
sense of God’s ways and means, and gain a spiritual
understanding of them.”
But let us not seek to climb up some other way, as we [10]
shall do if we take the end for the beginning or start
from wrong motives. Christian Science demands order
and truth. To abide by these we must first understand
the Principle and object of our work, and be clear that
it is Love, peace, and good will toward men. Then we [15]
shall demonstrate the Principle in the way of His ap-
pointment, and not according to the infantile concep-
tion of our way; as when a child in sleep walks on the
summit of the roof of the house because he is a som-
nambulist, and thinks he is where he is not, and would [20]
fall immediately if he knew where he was and what he
was doing.
My students are at the beginning of their demonstra-
tion; they have a long warfare with error in themselves
and in others to finish, and they must at this stage use [25]
the sword of Spirit.
They cannot in the beginning take the attitude, nor
adopt the words, that Jesus used at the end of his
demonstration.
If you would follow in his footsteps, you must not try [30]
to gather the harvest while the corn is in the blade, nor
yet when it is in the ear; a wise spiritual discernment
must be used in your application of his words and infer- [1]
ence from his acts, to guide your own state of combat
with error. There remaineth, it is true, a Sabbath rest
for the people of God; but we must first have done our
work, and entered into our rest, as the Scriptures give [5]
example.
Scientific Theism
In the May number of our Journal, there appeared a
review of, and some extracts from, “Scientific Theism,”
by Phare Pleigh. [10]
Now, Phare Pleigh evidently means more than “hands
off.” A live lexicographer, given to the Anglo-Saxon
tongue, might add to the above definition the “laying
on of hands,” as well. Whatever his nom de plume
means, an acquaintance with the author justifies one [15]
in the conclusion that he is a power in criticism, a
big protest against injustice; but, the best may be
mistaken.
One of these extracts is the story of the Cheshire Cat,
which “vanished quite slowly, beginning with the end [20]
of the tail, and ending with the grin, which remained
some time after the rest of it had gone.” Was this a witty
or a happy hit at idealism, to illustrate the author’s fol-
lowing point?—
“When philosophy becomes fairy-land, in which neither [25]
laws of nature nor the laws of reason hold good, the
attempt of phenomenism to conceive the universe as a
phenomenon without a noumenon may succeed, but not
before; for it is an attempt to conceive a grin without
a cat.” [30]
True idealism is a divine Science, which combines in [1]
logical sequence, nature, reason, and revelation. An
effect without a cause is inconceivable; neither philoso-
phy nor reason attempts to find one; but all should con-
ceive and understand that Spirit cannot become less than [5]
Spirit; hence that the universe of God is spiritual,—even
the ideal world whose cause is the self-created Principle,
with which its ideal or phenomenon must correspond in
quality and quantity.
The fallacy of an unscientific statement is this: that [10]
matter and Spirit are one and eternal; or, that the phe-
nomenon of Spirit is the antipode of Spirit, namely, mat-
ter. Nature declares, throughout the mineral, vegetable,
and animal kingdoms, that the specific nature of all things
is unchanged, and that nature is constituted of and by [15]
Spirit.
Sensuous and material realistic views presuppose that
nature is matter, and that Deity is a finite person con-
taining infinite Mind; and that these opposites, in sup-
positional unity and personality, produce matter,—a [20]
third quality unlike God. Again, that matter is both
cause and effect, but that the effect is antagonistic to its
cause; that death is at war with Life, evil with good,—
and man a rebel against his Maker. This is neither
Science nor theism. According to Holy Writ, it is a [25]
kingdom divided against itself, that shall be brought
to desolation.
The nature of God must change in order to become
matter, or to become both finite and infinite; and matter
must disappear, for Spirit to appear. To the material [30]
sense, everything is matter; but spiritualize human
thought, and our convictions change: for spiritual sense
takes in new views, in which nature becomes Spirit; and [1]
Spirit is God, and God is good. Science unfolds the fact
that Deity was forever Mind, Spirit; that matter never
produced Mind, and vice versa.
The visible universe declares the invisible only by re- [5]
version, as error declares Truth. The testimony of mate-
rial sense in relation to existence is false; for matter can
neither see, hear, nor feel, and mortal mind must change
all its conceptions of life, substance, and intelligence,
before it can reach the immortality of Mind and its ideas. [10]
It is erroneous to accept the evidence of the material
senses whence to reason out God, when it is conceded
that the five personal senses can take no cognizance of
Spirit or of its phenomena. False realistic views sap the
Science of Principle and idea; they make Deity unreal [15]
and inconceivable, either as mind or matter; but Truth
comes to the rescue of reason and immortality, and unfolds
the real nature of God and the universe to the spiri-
ual sense, which beareth witness of things spiritual, and
not material. [20]
To begin with, the notion of Spirit as cause and end,
with matter as its effect, is more ridiculous than the “grin
without a cat;” for a grin expresses the nature of a cat,
and this nature may linger in memory: but matter does
not express the nature of Spirit, and matter’s graven [25]
grins are neither eliminated nor retained by Spirit. What
can illustrate Dr. ——’s views better than Pat’s echo,
when he said “How do you do?” and echo answered,
“Pretty well, I thank you!”
Dr. —— says: “The recognition of teleology in nature [30]
is necessarily the recognition of purely spiritual personality
in God.”
According to lexicography, teleology is the science of [1]
the final cause of things; and divine Science (and all
Science is divine) neither reveals God in matter, cause
in effect, nor teaches that nature and her laws are the
material universe, or that the personality of infinite Spirit [5]
is finite or material. Jesus said, “Ye do err, not know-
ing the Scriptures, nor the power of God.” Now, what
saith the Scripture? “God is a Spirit: and they that
worship Him must worship Him in spirit and in
truth.” [10]
Mental Practice
It is admitted that mortals think wickedly and act
wickedly: it is beginning to be seen by thinkers, that
mortals think also after a sickly fashion. In common
parlance, one person feels sick, another feels wicked. A [15]
third person knows that if he would remove this feeling
in either case, in the one he must change his patient’s
consciousness of dis-ease and suffering to a consciousness
of ease and loss of suffering; while in the other he must
change the patient’s sense of sinning at ease to a sense of [20]
discomfort in sin and peace in goodness.
This is Christian Science: that mortal mind makes
sick, and immortal Mind makes well; that mortal mind
makes sinners, while immortal Mind makes saints; that
a state of health is but a state of consciousness made mani- [25]
fest on the body, and vice versa; that while one person
feels wickedly and acts wickedly, another knows that if
he can change this evil sense and consciousness to a good
sense, or conscious goodness, the fruits of goodness will
follow, and he has reformed the sinner. [30]
Now, demonstrate this rule, which obtains in every [1]
line of mental healing, and you will find that a good rule
works one way, and a false rule the opposite way.
Let us suppose that there is a sick person whom an-
other would heal mentally. The healer begins by mental [5]
argument. He mentally says, “You are well, and you
know it;” and he supports this silent mental force by
audible explanation, attestation, and precedent. His
mental and oral arguments aim to refute the sick man’s
thoughts, words, and actions, in certain directions, and [10]
turn them into channels of Truth. He persists in this
course until the patient’s mind yields, and the harmonious
thought has the full control over this mind on the point
at issue. The end is attained, and the patient says and
feels, “I am well, and I know it.” [15]
This mental practitioner has changed his patient’s
consciousness from sickness to health. The patient’s
mental state is now the diametrical opposite of what it
was when the mental practitioner undertook to transform
it, and he is improved morally and physically. [20]
That this mental method has power and bears fruit,
is patent both to the conscientious Christian Scientist and
the observer. Both should understand with equal clear-
ness, that if this mental process and power be reversed,
and people believe that a man is sick and knows it, and [25]
speak of him as being sick, put it into the minds of others
that he is sick, publish it in the newspapers that he is
failing, and persist in this action of mind over mind, it
follows that he will believe that he is sick,—and Jesus
said it would be according to the woman’s belief; but if [30]
with the certainty of Science he knows that an error of
belief has not the power of Truth, and cannot, does
not, produce the slightest effect, it has no power over [1]
him. Thus a mental malpractitioner may lose his
power to harm by a false mental argument; for it
gives one opportunity to handle the error, and when
mastering it one gains in the rules of metaphysics, and [5]
thereby learns more of its divine Principle. Error pro-
duces physical sufferings, and these sufferings show
the fundamental Principle of Christian Science; namely,
that error and sickness are one, and Truth is their
remedy. [10]
The evil-doer can do little at removing the effect of sin
on himself, unless he believes that sin has produced the
effect and knows he is a sinner: or, knowing that he is a
sinner, if he denies it, the good effect is lost. Either of
these states of mind will stultify the power to heal men- [15]
tally. This accounts for many helpless mental practi-
tioners and mysterious diseases.
Again: If error is the cause of disease, Truth being
the cure, denial of this fact in one instance and
acknowledgment of it in another saps one’s under- [20]
standing of the Science of Mind-healing, Such denial
dethrones demonstration, baffles the student of Mind-
healing, and divorces his work from Science. Such de-
nial also contradicts the doctrine that we must mentally
struggle against both evil and disease, and is like saying [25]
that five times ten are fifty while ten times five are not
fifty; as if the multiplication of the same two numbers
would not yield the same product whichever might serve
as the multiplicand.
Who would tell another of a crime that he himself is [30]
committing, or call public attention to that crime? The
belief in evil and in the process of evil, holds the issues
of death to the evil-doer. It takes away a man’s proper [1]
sense of good, and gives him a false sense of both evil
and good. It inflames envy, passion, evil-speaking, and
strife. It reverses Christian Science in all things. It
causes the victim to believe that he is advancing while [5]
injuring himself and others. This state of false conscious-
ness in many cases causes the victim great physical suffering;
and conviction of his wrong state of feeling reforms
him, and so heals him: or, failing of conviction and re-
form, he becomes morally paralyzed—in other words, [10]
a moral idiot.
In this state of misled consciousness, one is ready to
listen complacently to audible falsehoods that once he
would have resisted and loathed; and this, because the
false seems true. The malicious mental argument and [15]
its action on the mind of the perpetrator, is fatal, morally
and physically. From the effects of mental malpractice
the subject scarcely awakes in time, and must suffer its
full penalty after death. This sin against divine Science
is cancelled only through human agony: the measure it [20]
has meted must be remeasured to it.
The crimes committed under this new régime of mind-
power, when brought to light, will make stout hearts quail.
Its mystery protects it now, for it is not yet known. Error
is more abstract than Truth. Even the healing Principle, [25]
whose power seems inexplicable, is not so obscure; for
this is the power of God, and good should seem more
natural than evil.
I shall not forget the cost of investigating, for this age,
the methods and power of error. While the ways, means, [30]
and potency of Truth had flowed into my consciousness
as easily as dawns the morning light and shadows flee,
the metaphysical mystery of error—its hidden paths, [1]
purpose, and fruits—at first defied me. I was say-
ing all the time, “Come not thou into the secret”—
but at length took up the research according to God’s
command. [5]
Streams which purify, necessarily have pure fountains;
while impure streams flow from corrupt sources. Here,
divine light, logic, and revelation coincide.
Science proves, beyond cavil, that the tree is known
by its fruit; that mind reaches its own ideal, and cannot [10]
be separated from it. I respect that moral sense which
is sufficiently strong to discern what it believes, and to say,
if it must, “I discredit Mind with having the power to
heal.” This individual disbelieves in Mind-healing, and
is consistent. But, alas! for the mistake of believing in [15]
mental healing, claiming full faith in the divine Principle,
and saying, “I am a Christian Scientist,” while doing
unto others what we would resist to the hilt if done unto
ourselves.
May divine Love so permeate the affections of all those [20]
who have named the name of Christ in its fullest sense,
that no counteracting influence can hinder their growth
or taint their examples.
Taking Offense
There is immense wisdom in the old proverb, “He [25]
that is slow to anger is better than the mighty.” Hannah
More said, “If I wished to punish my enemy, I should
make him hate somebody.”
To punish ourselves for others’ faults, is superlative
folly. The mental arrow shot from another’s bow is [30]
practically harmless, unless our own thought barbs it. [1]
It is our pride that makes another’s criticism rankle, our
self-will that makes another’s deed offensive, our egotism
that feels hurt by another’s self-assertion. Well may we
feel wounded by our own faults; but we can hardly afford [5]
to be miserable for the faults of others.
A courtier told Constantine that a mob had broken
the head of his statue with stones. The emperor lifted
his hands to his head, saying: “It is very surprising, but
I don’t feel hurt in the least.” [10]
We should remember that the world is wide; that there
are a thousand million different human wills, opinions,
ambitions, tastes, and loves; that each person has a differ-
ent history, constitution, culture, character, from all the
rest; that human life is the work, the play, the ceaseless [15]
action and reaction upon each other of these different
atoms. Then, we should go forth into life with the smallest
expectations, but with the largest patience; with a keen
relish for and appreciation of everything beautiful, great,
and good, but with a temper so genial that the friction [20]
of the world shall not wear upon our sensibilities; with
an equanimity so settled that no passing breath nor
accidental disturbance shall agitate or ruffle it; with a
charity broad enough to cover the whole world’s evil, and
sweet enough to neutralize what is bitter in it,—de- [25]
termined not to be offended when no wrong is meant, nor
even when it is, unless the offense be against God.
Nothing short of our own errors should offend us. He
who can wilfully attempt to injure another, is an object
of pity rather than of resentment; while it is a question [30]
in my mind, whether there is enough of a flatterer, a fool,
or a liar, to offend a whole-souled woman.
Hints to the Clergy
At the residence of Mr. Rawson, of Arlington, Massa-
chusetts, a happy concourse of friends had gathered to
celebrate the eighty-second birthday of his mother—a
friend of mine, and a Christian Scientist. [5]
Among the guests, were an orthodox clergyman, his
wife and child.
In the course of the evening, conversation drifted to
the seventh modern wonder, Christian Science; where-
upon the mother, Mrs. Rawson, who had drunk at its [10]
fount, firmly bore testimony to the power of Christ, Truth,
to heal the sick.
Soon after this conversation, the clergyman’s son
was taken violently ill. Then was the clergyman’s
opportunity to demand a proof of what the Christian [15]
Scientist had declared; and he said to this venerable
Christian:—
“If you heal my son, when seeing, I may be led to
believe.”
Mrs. Rawson then rose from her seat, and sat down [20]
beside the sofa whereon lay the lad with burning brow,
moaning in pain.
Looking away from all material aid, to the spiritual
source and ever-present help, silently, through the divine
power, she healed him. [25]
The deep flush faded from the face, a cool perspiration
spread over it, and he slept.
In about one hour he awoke, and was hungry.
The parents said:—
“Wait until we get home, and you shall have some [30]
gruel.”
But Mrs. Rawson said:—[1]
“Give the child what he relishes, and doubt not that
the Father of all will care for him.”
Thus, the unbiased youth and the aged Christian
carried the case on the side of God; and, after eating [5]
several ice-creams, the clergyman’s son returned home
—well.
Perfidy and Slander
What has an individual gained by losing his own self-
respect? or what has he lost when, retaining his own, [10]
he loses the homage of fools, or the pretentious praise of
hypocrites, false to themselves as to others?
Shakespeare, the immortal lexicographer of mortals,
writes:—
To thine own self be true, [15]
And it must follow, as the night the day,
Thou canst not then be false to any man.
When Aristotle was asked what a person could gain
by uttering a falsehood, he replied, “Not to be credited
when he shall tell the truth.” [20]
The character of a liar and hypocrite is so contempti-
ble, that even of those who have lost their honor it might
be expected that from the violation of truth they should
be restrained by their pride.
Perfidy of an inferior quality, such as manages to evade [25]
the law, and which dignified natures cannot stoop to
notice, except legally, disgraces human nature more than
do most vices.
Slander is a midnight robber; the red-tongued assas-
sin of radical worth; the conservative swindler, who [30]
sells himself in a traffic by which he can gain nothing [1].
It can retire for forgiveness to no fraternity where its
crime may stand in the place of a virtue; but must at
length be given up to the hisses of the multitude, with-
out friend and without apologist. [5]
Law has found it necessary to offer to the innocent,
security from slanderers—those pests of society—when
their crime comes within its jurisdiction. Thus, to evade
the penalty of law, and yet with malice aforethought to
extend their evil intent, is the nice distinction by which [10]
they endeavor to get their weighty stuff into the hands
of gossip! Some uncharitable one may give it a forward
move, and, ere that one himself become aware, find
himself responsible for kind (?) endeavors.
Would that my pen or pity could raise these weak, [15]
pitifully poor objects from their choice of self-degrada-
tion to the nobler purposes and wider aims of a life made
honest: a life in which the fresh flowers of feeling blos-
som, and, like the camomile, the more trampled upon,
the sweeter the odor they send forth to benefit mankind; [20]
a life wherein calm, self-respected thoughts abide in
tabernacles of their own, dwelling upon a holy hill, speak-
ing the truth in the heart; a life wherein the mind can
rest in green pastures, beside the still waters, on isles
of sweet refreshment. The sublime summary of an [25]
honest life satisfies the mind craving a higher good, and
bathes it in the cool waters of peace on earth; till it
grows into the full stature of wisdom, reckoning its
own by the amount of happiness it has bestowed upon
others. [30]
Not to avenge one’s self upon one’s enemies, is the
command of almighty wisdom; and we take this to be
a safer guide than the promptings of human nature. [1]
To know that a deception dark as it is base has been
practised upon thee,—by those deemed at least indebted
friends whose welfare thou hast promoted,—and yet
not to avenge thyself, is to do good to thyself; is to take [5]
a new standpoint whence to look upward; is to be calm
amid excitement, just amid lawlessness, and pure amid
corruption.
To be a great man or woman, to have a name whose
odor fills the world with its fragrance, is to bear with [10]
patience the buffetings of envy or malice—even while
seeking to raise those barren natures to a capacity for a
higher life. We should look with pitying eye on the
momentary success of all villainies, on mad ambition
and low revenge. This will bring us also to look on a [15]
kind, true, and just person, faithful to conscience and
honest beyond reproach, as the only suitable fabric out
of which to weave an existence fit for earth and
heaven.
Contagion
Whatever man sees, feels, or in any way takes cog-
nizance of, must be caught through mind; inasmuch
as perception, sensation, and consciousness belong to
mind and not to matter. Floating with the popular
current of mortal thought without questioning the re- [25]
liability of its conclusions, we do what others do,
believe what others believe, and say what others say.
Common consent is contagious, and it makes disease
catching.
People believe in infectious and contagious diseases, [30]
and that any one is liable to have them under certain [1]
predisposing or exciting causes. This mental state pre-
pares one to have any disease whenever there appear the
circumstances which he believes produce it. If he believed
as sincerely that health is catching when exposed to con- [5]
tact with healthy people, he would catch their state of
feeling quite as surely and with better effect than he does
the sick man’s.
If only the people would believe that good is more
contagious than evil, since God is omnipresence, how [10]
much more certain would be the doctor’s success, and
the clergyman’s conversion of sinners. And if only the
pulpit would encourage faith in God in this direction,
and faith in Mind over all other influences governing
the receptivity of the body, theology would teach man [15]
as David taught: “Because thou hast made the Lord,
which is my refuge, even the most High thy habitation;
there shall no evil befall thee, neither shall any plague
come nigh thy dwelling.”
The confidence of mankind in contagious disease would [20]
thus become beautifully less; and in the same propor-
tion would faith in the power of God to heal and to save
mankind increase, until the whole human race would
become healthier, holier, happier, and longer lived. A
calm, Christian state of mind is a better preventive of [25]
contagion than a drug, or than any other possible sana-
tive method; and the “perfect Love” that “casteth out
fear” is a sure defense.
Improve Your Time
Success in life depends upon persistent effort, upon [1]
the improvement of moments more than upon any other
one thing. A great amount of time is consumed in talking
nothing, doing nothing, and indecision as to what one
should do. If one would be successful in the future, let [5]
him make the most of the present.
Three ways of wasting time, one of which is con-
temptible, are gossiping mischief, making lingering calls,
and mere motion when at work, thinking of nothing or [10]
planning for some amusement,—travel of limb more
than mind. Rushing around smartly is no proof of ac-
complishing much.
All successful individuals have become such by hard
work; by improving moments before they pass into hours, [15]
and hours that other people may occupy in the pursuit
of pleasure. They spend no time in sheer idleness, in
talking when they have nothing to say, in building air-
castles or floating off on the wings of sense: all of which
drop human life into the ditch of nonsense, and worse [20]
than waste its years.
“Let us, then, be up and doing,
With a heart for any fate;
Still achieving, still pursuing,
Learn to labor and to wait.”
[25]
Thanksgiving Dinner
It was a beautiful group! needing but canvas and the
touch of an artist to render it pathetic, tender, gorgeous.
Age, on whose hoary head the almond-blossom formed a [1]
crown of glory; middle age, in smiles and the full fruition
of happiness; infancy, exuberant with joy,—ranged side
by side. The sober-suited grandmother, rich in ex-
perience, had seen sunshine and shadow fall upon ninety- [5]
six years. Four generations sat at that dinner-table.
The rich viands made busy many appetites; but, what
of the poor! Willingly—though I take no stock in
spirit-rappings—would I have had the table give a
spiritual groan for the unfeasted ones. [10]
Under the skilful carving of the generous host, the
mammoth turkey grew beautifully less. His was the
glory to vie with guests in the dexterous use of knife and
fork, until delicious pie, pudding, and fruit caused un-
conditional surrender. [15]
And the baby! Why, he made a big hole, with two
incisors, in a big pippin, and bit the finger presump-
tuously poked into the little mouth to arrest the peel!
Then he was caught walking! one, two, three steps,—
and papa knew that he could walk, but grandpa was [20]
taken napping. Now! baby has tumbled, soft as thistle-
down, on the floor; and instead of a real set-to at crying,
a look of cheer and a toy from mamma bring the soft
little palms patting together, and pucker the rosebud
mouth into saying, “Oh, pretty!” That was a scientific [25]
baby; and his first sitting-at-table on Thanksgiving Day—
yes, and his little rainbowy life—brought sunshine
to every heart. How many homes echo such tones of
heartfelt joy on Thanksgiving Day! But, alas! for the
desolate home; for the tear-filled eyes looking longingly [30]
at the portal through which the loved one comes not, or
gazing silently on the vacant seat at fireside and board—
God comfort them all! we inwardly prayed—but the [1]
memory was too much; and, turning from it, in a bumper
of pudding-sauce we drank to peace, and plenty, and
happy households.
Christian Science
This age is reaching out towards the perfect Principle
of things; is pushing towards perfection in art, inven-
tion, and manufacture. Why, then, should religion be
stereotyped, and we not obtain a more perfect and prac-
tical Christianity? It will never do to be behind the [10]
times in things most essential, which proceed from the
standard of right that regulates human destiny. Human
skill but foreshadows what is next to appear as its divine
origin. Proportionately as we part with material systems
and theories, personal doctrines and dogmas, meekly to [15]
ascend the hill of Science, shall we reach the maximum
of perfection in all things.
Spirit is omnipotent; hence a more spiritual Chris-
tianity will be one having more power, having perfected
in Science that most important of all arts,—healing. [20]
Metaphysical healing, or Christian Science, is a de-
mand of the times. Every man and every woman would
desire and demand it, if he and she knew its infinite
value and firm basis. The unerring and fixed Principle
of all healing is God; and this Principle should be [25]
sought from the love of good, from the most spiritual
and unselfish motives. Then will it be understood to be
of God, and not of man; and this will prevent mankind
from striking out promiscuously, teaching and practising
in the name of Science without knowing its fundamental [1]
Principle.
It is important to know that a malpractice of the best
system will result in the worst form of medicine. More-
over, the feverish, disgusting pride of those who call [5]
themselves metaphysicians or Scientists,—but are such
in name only,—fanned by the breath of mental mal-
practice, is the death’s-head at the feast of Truth; the
monkey in harlequin jacket that will retard the onward
march of life-giving Science, if not understood and with- [10]
stood, and so strangled in its attempts.
The standard of metaphysical healing is traduced by
thinking to put into the old garment of drugging the new
cloth of metaphysics; or by trying to twist the fatal
magnetic force of mortal mind, termed hypnotism, into [15]
a more fashionable cut and naming that “mind-cure,”
or—which is still worse in the eyes of Truth—terming
it metaphysics! Substituting good words for a good life,
fair-seeming for straightforward character, mental mal-
practice for the practice of true medicine, is a poor shift [20]
for the weak and worldly who think the standard of
Christian Science too high for them.
What think you of a scientist in mathematics who finds
fault with the exactness of the rule because unwilling to
work hard enough to practise it? The perfection of the [25]
rule of Christian Science is what constitutes its utility:
having a true standard, if some fall short, others will
approach it; and these are they only who adhere to that
standard.
Matter must be understood as a false belief or product so [30]
of mortal mind: whence we learn that sensation is not
in matter, but in this so-called mind; that we see and
feel disease only by reason of our belief in it: then shall [1]
matter remain no longer to blind us to Spirit, and clog
the wheels of progress. We spread our wings in vain when
we attempt to mount above error by speculative views
of Truth. [5]
Love is the Principle of divine Science; and Love is
not learned of the material senses, nor gained by a culpa-
ble attempt to seem what we have not lifted ourselves
to be, namely, a Christian. In love for man, we gain a
true sense of Love as God; and in no other way can we [10]
reach this spiritual sense, and rise—and still rise—to
things most essential and divine. What hinders man’s
progress is his vain conceit, the Phariseeism of the times,
also his effort to steal from others and avoid hard work;
errors which can never find a place in Science. Empiri- [15]
cal knowledge is worse than useless: it never has advanced
man a single step in the scale of being.
That one should have ventured on such unfamiliar
ground, and, self-forgetful, should have gone on to estab-
lish this mighty system of metaphysical healing, called [20]
Christian Science, against such odds,—even the entire
current of mortality,—is matter of grave wonderment to
profound thinkers. That, in addition to this, she has made
some progress, has seen far into the spiritual facts of be-
ing which constitute physical and mental perfection, in [25]
the midst of an age so sunken in sin and sensuality, seems
to them still more inconceivable.
In this new departure of metaphysics, God is regarded
more as absolute, supreme; and Christ is clad with a
richer illumination as our Saviour from sickness, sin, [30]
and death. God’s fatherliness as Life, Truth, and Love,
makes His sovereignty glorious.
By this system, too, man has a changed recognition [1]
of his relation to God. He is no longer obliged to sin,
be sick, and die to reach heaven, but is required and em-
powered to conquer sin, sickness, and death; thus, as
image and likeness, to reflect Him who destroys death [5]
and hell. By this reflection, man becomes the partaker
of that Mind whence sprang the universe.
In Christian Science, progress is demonstration, not
doctrine. This Science is ameliorative and regenerative,
delivering mankind from all error through the light and [10]
love of Truth. It gives to the race loftier desires and new
possibilities. It lays the axe at the root of the tree of
knowledge, to cut down all that bringeth not forth good
fruit; “and blessed is he, whosoever shall not be offended
in me.” It touches mind to more spiritual issues, sys- [15]
tematizes action, gives a keener sense of Truth and a
stronger desire for it.
Hungering and thirsting after a better life, we shall
have it, and become Christian Scientists; learn God
aright, and know something of the ideal man, the real [20]
man, harmonious and eternal. This movement of thought
must push on the ages: it must start the wheels of reason
aright, educate the affections to higher resources, and
leave Christianity unbiased by the superstitions of a
senior period. [25]
Injustice
Who that has tried to follow the divine precept, “All
things whatsoever ye would that men should do unto
you, do ye even so to them,” has not suffered from the
situation?—has not found that human passions in their [1]
reaction have misjudged motives?
Throughout our experience since undertaking the
labor of uplifting the race, we have been made the re-
pository of little else than the troubles, indiscretions, [5]
and errors of others; until thought has shrunk from
contact with family difficulties, and become weary with
study to counsel wisely whenever giving advice on per-
sonal topics.
To the child complaining of his parents we have said, [10]
“Love and honor thy parents, and yield obedience to
them in all that is right; but you have the rights of con-
science, as we all have, and must follow God in all your
ways.”
When yielding to constant solicitations of husband or [15]
wife to give, to one or the other, advice concerning diffi-
culties and the best way to overcome them, we have done
this to the best of our ability,—and always with the pur-
pose to restore harmony and prevent dishonor. In such
cases we have said, “Take no counsel of a mortal, even [20]
though it be your best friend; but be guided by God
alone;” meaning by this, Be not estranged from each
other by anything that is said to you, but seek in divine
Love the remedy for all human discord.
Yet, notwithstanding one’s good intentions, in some [25]
way or at some step in one’s efforts to help another, as
a general rule, one will be blamed for all that is not right:
but this must not deter us from doing our duty, whatever
else may appear, and at whatever cost.
Reformers
The olden opinion that hell is fire and brimstone, has
yielded somewhat to the metaphysical fact that suffering
is a thing of mortal mind instead of body: so, in place
of material flames and odor, mental anguish is generally [5]
accepted as the penalty for sin. This changed belief
has wrought a change in the actions of men. Not a few
individuals serve God (or try to) from fear; but remove
that fear, and the worst of human passions belch forth
their latent fires. Some people never repent until earth [10]
gives them such a cup of gall that conscience strikes home;
then they are brought to realize how impossible it is to
sin and not suffer. All the different phases of error in
human nature the reformer must encounter and help to
eradicate. [15]
This period is not essentially one of conscience: few
feel and live now as when this nation began, and our
forefathers’ prayers blended with the murmuring winds
of their forest home. This is a period of doubt, inquiry,
speculation, selfishness; of divided interests, marvellous [20]
good, and mysterious evil. But sin can only work out
its own destruction; and reform does and must push on
the growth of mankind.
Honor to faithful merit is delayed, and always has
been; but it is sure to follow. The very streets through [25]
which Garrison was dragged were draped in honor of
the dead hero who did the hard work, the immortal work,
of loosing the fetters of one form of human slavery. I
remember, when a girl, and he visited my father, how a
childish fear clustered round his coming. I had heard [30]
the awful story that “he helped ‘niggers’ kill the white [1]
folks!” Even the loving children are sometimes made
to believe a lie, and to hate reformers. It is pleasant,
now, to contrast with that childhood’s wrong the reverence
of my riper years for all who dare to be true, honest to [5]
their convictions, and strong of purpose.
The reformer has no time to give in defense of his
own life’s incentive, since no sacrifice is too great for the
silent endurance of his love. What has not unselfed love
achieved for the race? All that ever was accomplished, [10]
and more than history has yet recorded. The reformer
works on unmentioned, save when he is abused or his
work is utilized in the interest of somebody. He may
labor for the establishment of a cause which is fraught
with infinite blessings,—health, virtue, and heaven; [15]
but what of all that? Who should care for everybody?
It is enough, say they, to care for a few. Yet the good
is done, and the love that foresees more to do, stimulate
philanthropy and are an ever-present reward. Let one’s
life answer well these questions, and it already hath a [20]
benediction:
Have you renounced self? Are you faithful? Do
you love?
Mrs. Eddy Sick
The frequent public allegement that I am “sick, unable [25]
to speak a loud word,” or that I died of palsy, and am
dead,—is but another evidence of the falsehoods kept
constantly before the public.
While I accord these evil-mongers due credit for their
desire, let me say to you, dear reader: Call at the [1]
Massachusetts Metaphysical College, in 1889, and judge
for yourself whether I can talk—and laugh too! I
never was in better health. I have had but four
days’ vacation for the past year, and am about to com- [5]
mence a large class in Christian Science. Lecturing,
writing, preaching, teaching, etc., give fair proof that
my shadow is not growing less; and substance is taking
larger proportions.
“I’ve Got Cold”
Out upon the sidewalk one winter morning, I observed
a carriage draw up before a stately mansion; a portly
gentleman alight, and take from his carriage the ominous
hand-trunk.
“Ah!” thought I, “somebody has to take it; and what [15]
may the potion be?”
Just then a tiny, sweet face appeared in the vestibule,
and red nose, suffused eyes, cough, and tired look, told
the story; but, looking up quaintly, the poor child said,—
“I’ve got cold, doctor.” [20]
Her apparent pride at sharing in a popular influenza
was comical. However, her dividend, when compared
with that of the household stockholders, was new; and
doubtless their familiarity with what the stock paid, made
them more serious over it. [25]
What if that sweet child, so bravely confessing that
she had something that she ought not to have, and which
mamma thought must be gotten rid of, had been taught
the value of saying even more bravely, and believing
it,— [30]
“I have not got cold.” [1]
Why, the doctor’s squills and bills would have been
avoided; and through the cold air the little one would
have been bounding with sparkling eyes, and ruby cheeks
painted and fattened by metaphysical hygiene. [5]
Parents and doctors must not take the sweet freshness
out of the children’s lives by that flippant caution, “You
will get cold.”
Predicting danger does not dignify life, whereas fore-
casting liberty and joy does; for these are strong pro- [10]
moters of health and happiness. All education should
contribute to moral and physical strength and freedom.
If a cold could get into the body without the assent of
mind, nature would take it out as gently, or let it remain
as harmlessly, as it takes the frost out of the ground or [15]
puts it into the ice-cream to the satisfaction of all.
The sapling bends to the breeze, while the sturdy oak,
with form and inclination fixed, breasts the tornado. It
is easier to incline the early thought rightly, than the
biased mind. Children not mistaught, naturally love [20]
God; for they are pure-minded, affectionate, and gen-
erally brave. Passions, appetites, pride, selfishness, have
slight sway over the fresh, unbiased thought.
Teach the children early self-government, and teach
them nothing that is wrong. If they see their father with [25]
a cigarette in his mouth—suggest to them that the habit
of smoking is not nice, and that nothing but a loathsome
worm naturally chews tobacco. Likewise soberly inform
them that “Battle-Axe Plug” takes off men’s heads; or,
leaving these on, that it takes from their bodies a sweet [30]
something which belongs to nature,—namely, pure
odors.
From a religious point of view, the faith of both youth [1]
and adult should centre as steadfastly in God to benefit
the body, as to benefit the mind. Body and mind are
correlated in man’s salvation; for man will no more
enter heaven sick than as a sinner, and Christ’s Christi- [5]
anity casts out sickness as well as sin of every sort.
Test, if you will, metaphysical healing on two patients:
one having morals to be healed, the other having a physi-
cal ailment. Use as your medicine the great alterative,
Truth: give to the immoralist a mental dose that says, [10]
“You have no pleasure in sin,” and witness the effects.
Either he will hate you, and try to make others do like-
wise, so taking a dose of error big enough apparently to
neutralize your Truth, else he will doubtingly await the
result; during which interim, by constant combat and [15]
direful struggles, you get the victory and Truth heals him
of the moral malady.
On the other hand, to the bedridden sufferer admin-
ister this alternative Truth: “God never made you sick:
there is no necessity for pain; and Truth destroys the [20]
error that insists on the necessity of any man’s bondage
to sin and sickness. “Ye shall know the truth, and the
truth shall make you free.’”
Then, like blind Bartimeus, the doubting heart looks
up through faith, and your patient rejoices in the gospel [25]
of health.
Thus, you see, it is easier to heal the physical than the
moral ailment. When divine Truth and Love heal, of
sin, the sinner who is at ease in sin, how much more should
these heal, of sickness, the sick who are dis-eased, dis- [30]
comforted, and who long for relief!
“Prayer and Healing”
The article of Professor T——, having the above cap- [1]
tion, published in Zion’s Herald, December third, came
not to my notice until January ninth. In it the Professor
offered me, as President of the Metaphysical College in
Boston, or one of my students, the liberal sum of one [5]
thousand dollars if either would reset certain dislocations
without the use of hands, and two thousand dollars if
either would give sight to one born blind.
Will the gentleman accept my thanks due to his gener- [10]
osity; for, if I should accept his bid on Christianity, he
would lose his money.
Why?
Because I performed more difficult tasks fifteen years
ago. At present, I am in another department of Christian [15]
work, “where there shall no signs be given them,” for
they shall be instructed in the Principle of Christian
Science that furnishes its own proof.
But, to reward his liberality, I offer him three thou-
sand dollars if he will heal one single case of opium-eating [20]
where the patient is very low and taking morphine powder
in its most concentrated form, at the rate of one ounce in
two weeks,—having taken it twenty years; and he is to
cure that habit in three days, leaving the patient well. I
cured precisely such a case in 1869. [25]
Also, Mr. C. M. H——, of Boston, formerly partner
of George T. Brown, pharmacist, No. 5 Beacon St., will
tell you that he was my student in December, 1884; and
that before leaving the class he took a patient thoroughly
addicted to the use of opium—if she went without it [30]
twenty-four hours she would have delirium—and in [1]
forty-eight hours cured her perfectly of this habit,
with no bad results, but with decided improvement in
health.
I have not yet made surgery one of the mental branches [5]
taught in my college; although students treat sprains,
contusions, etc., successfully. In the case of sprain of the
wrist-joint, where the regular doctor had put on splints
and bandages to remain six weeks, a student of mine
removed these appliances the same day and effected the [10]
cure in less than one week. Reference, Mrs. M. A. F——,
107 Eutaw Street, East Boston.
I agree with the Professor, that every system of medi-
cine claims more than it practises. If the system is Science,
it includes of necessity the Principle, which the learner [15]
can demonstrate only in proportion as he understands it.
Boasting is unbecoming a mortal’s poor performances.
My Christian students are proverbially modest: their
works alone should declare them, since my system of medi-
cine is not generally understood. There are charlatans [20]
in “mind-cure,” who practise on the basis of matter, or
human will, not Mind.
The Professor alludes to Paul’s advice to Timothy.
Did he refer to that questionable counsel, “Take a little
wine for thy stomach’s sake”? Even doctors disagree [25]
on that prescription: some of the medical faculty will
tell you that alcoholic drinks cause the coats of the stomach
to thicken and the organ to contract; will prevent the
secretions of the gastric juice, and induce ulceration,
bleeding, vomiting, death. [30]
Again, the Professor quotes, in justification of material
methods, and as veritable: “He took a bone from the
side of Adam, closed up the wound thereof, and builded [1]
up the woman.” (Gen. ii. 21.)
Here we have the Professor on the platform of Christian
Science! even a “surgical operation” that he says was
performed by divine power,—Mind alone constructing [5]
the human system, before surgical instruments were
invented, and closing the incisions of the flesh.
He further states that God cannot save the soul without
compliance to ordained conditions. But, we ask, have
those conditions named in Genesis been perpetuated in [10]
the multiplication of mankind? And, are the conditions
of salvation mental, or physical; are they bodily penance
and torture, or repentance and reform, which are the
action of mind?
He asks, “Has the law been abrogated that demands [15]
the employment of visible agencies for specific ends?”
Will he accept my reply as derived from the life and
teachings of Jesus?—who annulled the so-called laws of
matter by the higher law of Spirit, causing him to walk
the wave, turn the water into wine, make the blind to see, [20]
the deaf to hear, the lame to walk, and the dead to be
raised without matter-agencies. And he did this for man’s
example; not to teach himself, but others, the way of
healing and salvation. He said, “And other sheep I have,
which are not of this fold.” [25]
The teachings and demonstration of Jesus were for
all peoples and for all time; not for a privileged class or
a restricted period, but for as many as should believe in
him.
Are the discoverers of quinine, cocaine, etc., espe- [30]
cially the children of our Lord because of their medical
discoveries?
We have no record showing that our Master ever used, [1]
or recommended others to use, drugs; but we have his
words, and the prophet’s, as follows: “Take no thought,
saying, What shall we eat? or, What shall we drink?”
“And Asa... sought not to the Lord, but to the physicians. [5]
And Asa slept with his fathers.”
Veritas Odium Parit
The combined efforts of the materialistic portion of
the pulpit and press in 1885, to retard by misrepresen-
tation the stately goings of Christian Science, are giving [10]
it new impetus and energy; calling forth the vox populi
and directing more critical observation to its uplifting
influence upon the health, morals, and spirituality of
mankind.
Their movements indicate fear and weakness, a physi- [15]
cal and spiritual need that Christian Science should re-
move with glorious results. The conclusion cannot now
be pushed, that women have no rights that man is bound
to respect. This is woman’s hour, in all the good tend-
encies, charities, and reforms of to-day. It is difficult [20]
to say which may be most mischievous to the human
heart, the praise or the dispraise of men.
I have loved the Church and followed it, thinking that
it was following Christ; but, if the pulpit allows the people
to go no further in the direction of Christlikeness, and [25]
rejects apostolic Christianity, seeking to stereotype infinite
Truth, it is a thing to be thankful for that one can walk
alone the straight and narrow way; that, in the words of
Wendell Phillips, “one with God is a majority.”
It is the pulpit and press, clerical robes and the pro- [1]
hibiting of free speech, that cradles and covers the sins of
the world,—all unmitigated systems of crime; and it
requires the enlightenment of these worthies, through
civil and religious reform, to blot out all inhuman codes. [5]
It was the Southern pulpit and press that influenced the
people to wrench from man both human and divine rights,
in order to subserve the interests of wealth, religious caste,
civil and political power. And the pulpit had to be
purged of that sin by human gore,—when the love of [10]
Christ would have washed it divinely away in Christian
Science!
The cry of the colored slave has scarcely been heard
and hushed, when from another direction there comes
another sharp cry of oppression. Another form of inhumanity [15]
lifts its hydra head to forge anew the old fetters;
to shackle conscience, stop free speech, slander, vilify;
to invite its prey, then turn and refuse the victim a solitary
vindication in this most unprecedented warfare.
A conflict more terrible than the battle of Gettysburg [20]
awaits the crouching wrong that refused to yield its
prey the peace of a desert, when a voice was heard
crying in the wilderness,—the spiritual famine of 1866,
—“Prepare ye the way of the Lord, make His paths
straight.” [25]
Shall religious intolerance, arrayed against the rights
of man, again deluge the earth in blood? The question
at issue with mankind is: Shall we have a spiritual Chris-
tianity and a spiritual healing, or a materialistic religion
and a materia medica? [30]
The advancing faith and hope of Christianity, the
earnest seeking after practical truth that shall cast out
error and heal the sick, wisely demand for man his God- [1]
given heritage, both human and divine rights; namely,
that his honest convictions and proofs of advancing truth
be allowed due consideration, and treated not as pearls
trampled upon. [5]
Those familiar with my history are more tolerant; those
who know me, know that I found health in just what I
teach. I have professed Christianity a half-century; and
now I calmly challenge the world, upon fair investigation,
to furnish a single instance of departure in one of my [10]
works from the highest possible ethics.
The charges against my views are false, but natural,
since those bringing them do not understand my state-
ment of the Science I introduce, and are unwilling to be
taught it, even gratuitously. If they did understand it, they [15]
could demonstrate this Science by healing the sick; hence
the injustice of their interpretations.
To many, the healing force developed by Christian
Science seems a mystery, because they do not understand
that Spirit controls body. They acknowledge the exist- [20]
ence of mortal mind, but believe it to reside in matter
of the brain; but that man is the idea of infinite Mind,
is not so easily accepted. That which is temporary
seems, to the common estimate, solid and substantial.
It is much easier for people to believe that the body [25]
affects mind, than that the body is an expression of
mind, and reflects harmony or discord according to
thought.
Everything that God created, He pronounced good.
He never made sickness. Hence that is only an evil belief [30]
of mortal mind, which must be met, in every instance,
with a denial by Truth.
This is the “new tongue,” the language of them that [1]
“lay hands on the sick, and they shall recover,” whose
spiritual interpretation they refuse to hear. For instance:
the literal meaning of the passage “lay hands on the sick”
would be manipulation; its moral meaning, found in the [5]
“new tongue,” is spiritual power,—as, in another Scripture,
“I will triumph in the works of Thy hands.”
Falsehood
The Greeks showed a just estimate of the person they
called slanderer, when they made the word synonymous [10]
with devil. If the simple falsehoods uttered about me
were compounded, the mixture would be labelled thus:
“Religionists’ mistaken views of Mrs. Eddy’s book, ‘Sci-
ence and Health with Key to the Scriptures,” and the
malice aforethought of sinners.” [15]
That I take opium; that I am an infidel, a mesmerist,
a medium, a “pantheist;” or that my hourly life is prayerless,
or not in strict obedience to the Mosaic Decalogue,—
is not more true than that I am dead, as is oft reported.
The St. Louis Democrat is alleged to have reported my [20]
demise, and to have said that I died of poison, and bequeathed
my property to Susan Anthony.
The opium falsehood has only this to it: Many years
ago my regular physician prescribed morphine, which I
took, when he could do no more for me. Afterwards, [25]
the glorious revelations of Christian Science saved me
from that necessity and made me well, since which time
I have not taken drugs, with the following exception:
When the mental malpractice of poisoning people was
first undertaken by a mesmerist, to test that malprac- [1]
tice I experimented by taking some large doses of mor-
phine, to see if Christian Science could not obviate its
effect; and I say with tearful thanks, “The drug had
no effect upon me whatever.” The hour has struck, [5]
—“If they drink any deadly thing, it shall not hurt
them.”
The false report that I have appropriated other people’s
manuscripts in my works, has been met and answered
legally. Both in private and public life, and especially [10]
through my teachings, it is well known that I am not a
spiritualist, a pantheist, or prayerless. The most devout
members of evangelical churches will say this, as well as
my intimate acquaintances. None are permitted to re-
main in my College building whose morals are not un- [15]
questionable. I have neither purchased nor ordered a
drug since my residence in Boston; and to my knowledge,
not one has been sent to my house, unless it was something
to remove stains or vermin.
The report that I was dead arose no doubt from the [20]
combined efforts of some malignant students, expelled
from my College for immorality, to kill me: of their mental
design to do this I have proof, but no fear. My heavenly
Father will never leave me comfortless, in the amplitude
of His love; coming nearer in my need, more tenderly to [25]
save and bless.
Love
What a word! I am in awe before it. Over what
worlds on worlds it hath range and is sovereign! the un-
derived, the incomparable, the infinite All of good, the [1]
alone God, is Love.
By what strange perversity is the best become the most
abused,—either as a quality or as an entity? Mortals
misrepresent and miscall affection; they make it what [5]
it is not, and doubt what it is. The so-called affection
pursuing its victim is a butcher fattening the lamb to
slay it. What the lower propensities express, should be
repressed by the sentiments. No word is more mis-
construed; no sentiment less understood. The divine [10]
significance of Love is distorted into human qualities,
which in their human abandon become jealousy and
hate.
Love is not something put upon a shelf, to be taken
down on rare occasions with sugar-tongs and laid on a [15]
rose-leaf. I make strong demands on love, call for active
witnesses to prove it, and noble sacrifices and grand
achievements as its results. Unless these appear, I cast
aside the word as a sham and counterfeit, having no ring
of the true metal. Love cannot be a mere abstraction, or [20]
goodness without activity and power. As a human quality,
the glorious significance of affection is more than words:
it is the tender, unselfish deed done in secret; the silent,
ceaseless prayer; the self-forgetful heart that overflows;
the veiled form stealing on an errand of mercy, out of a [25]
side door; the little feet tripping along the sidewalk; the
gentle hand opening the door that turns toward want and
woe, sickness and sorrow, and thus lighting the dark
places of earth.
Address on the Fourth of July at Pleasant View, Concord, N. H., Before 2,500 Members of the Mother Church, 1897
My beloved brethren, who have come all the way from
the Pacific to the Atlantic shore, from the Palmetto to the [5]
Pine Tree State, I greet you; my hand may not touch
yours to-day, but my heart will with tenderness untalkable.
His Honor, Mayor Woodworth, has welcomed you to
Concord most graciously, voicing the friendship of this
city and of my native State—loyal to the heart’s core to [10]
religion, home, friends, and country.
To-day we commemorate not only our nation’s civil
and religious freedom, but a greater even, the liberty of
the sons of God, the inalienable rights and radiant reality
of Christianity, whereof our Master said: “The works [15]
that I do shall he do;” and, “The kingdom of God cometh
not with observation” (with knowledge obtained from
the senses), but “the kingdom of God is within you,”—
within the present possibilities of mankind.
Think of this inheritance! Heaven right here, where [20]
angels are as men, clothed more lightly, and men as angels
who, burdened for an hour, spring into liberty, and the
good they would do, that they do, and the evil they would
not do, that they do not.
From the falling leaves of old-time faiths men learn a [25]
parable of the period, that all error, physical, moral, or
religious, will fall before Truth demonstrated, even as
dry leaves fall to enrich the soil for fruitage.
Sin, sickness, and disease flee before the evangel of
Truth as the mountain mists before the sun. Truth is [30]
the tonic for the sick, and this medicine of Mind is not [1]
necessarily infinitesimal but infinite. Herein the mental
medicine of divine metaphysics and the medical systems
of allopathy and homœopathy differ. Mental medi-
cine gains no potency by attenuation, and its largest [5]
dose is never dangerous, but the more the better in every
case.
Christian Science classifies thought thus: Right thoughts
are reality and power; wrong thoughts are unreality and
powerless, possessing the nature of dreams. Good thoughts [10]
are potent; evil thoughts are impotent, and they should
appear thus. Continuing this category, we learn that
sick thoughts are unreality and weakness; while healthy
thoughts are reality and strength. My proof of these
novel propositions is demonstration, whereby any man [15]
can satisfy himself of their verity.
Christian Science is not only the acme of Science
but the crown of Christianity. It is universal. It ap-
peals to man as man; to the whole and not to a por-
tion; to man physically, as well as spiritually, and to all [20]
mankind.
It has one God. It demonstrates the divine Principle,
rules and practice of the great healer and master of meta-
physics, Jesus of Nazareth. It spiritualizes religion and
restores its lost element, namely, healing the sick. It [25]
consecrates and inspires the teacher and preacher; it
equips the doctor with safe and sure medicine; it en-
courages and empowers the business man and secures
the success of honesty. It is the dear children’s toy and
strong tower; the wise man’s spiritual dictionary; the [30]
poor man’s money; yea, it is the pearl priceless whereof
our Master said, if a man findeth, he goeth and selleth
all that he hath and buyeth it. Buyeth it! Note the [1]
scope of that saying, even that Christianity is not merely
a gift, as St. Paul avers, but is bought with a price, a great
price; and what man knoweth as did our Master its
value, and the price that he paid for it? [5]
Friends, I am not enough the new woman of the period
for outdoor speaking, and the incidental platform is not
broad enough for me, but the speakers that will now ad-
dress you—one a congressman—may improve our
platforms; and make amends for the nothingness of [10]
matter with the allness of Mind.
Well Doinge Is the Fruite of Doinge Well
This period is big with events. Fraught with history,
it repeats the past and portends much for the future. [15]
The Scriptural metaphors,—of the woman in travail,
the great red dragon that stood ready to devour the child
as soon as it was born, and the husbandmen that said,
“This is the heir: come, let us kill him, that the in-
heritance may be ours,”—are type and shadow of this [20]
hour.
A mother’s love touches the heart of God, and should
it not appeal to human sympathy? Can a mother tell
her child one tithe of the agonies that gave that child
birth? Can that child conceive of the anguish, until she [25]
herself is become a mother?
Do the children of this period dream of the spiritual
Mother’s sore travail, through the long night, that has
opened their eyes to the light of Christian Science? Cherish
these new-born children that filial obedience to which the [1]
Decalogue points with promise of prosperity? Should not
the loving warning, the far-seeing wisdom, the gentle entreaty,
the stern rebuke have been heeded, in return for
all that love which brooded tireless over their tender [5]
years? for all that love that hath fed them with Truth,—
even the bread that cometh down from heaven,—as the
mother-bird tendeth her young in the rock-ribbed nest of
the raven’s callow brood!
And what of the hope of that parent whose children [10]
rise up against her; when brother slays brother, and
the strength of union grows weak with wickedness?
The victim of mad ambition that saith, “This is
the heir: come, let us kill him, that the inheritance
may be ours,” goes on to learn that he must at last [15]
kill this evil in “self” in order to gain the kingdom
of God.
Envy, the great red dragon of this hour, would obscure
the light of Science, take away a third part of the stars
from the spiritual heavens, and cast them to the earth. [20]
This is not Science. Per contra, it is the mortal mind
sense—mental healing on a material basis—hurling
its so-called healing at random, filling with hate its
deluded victims, or resting in silly peace upon the
laurels of headlong human will. “What shall, therefore, [25]
the Lord of the vineyard do? He will come and destroy
the husbandmen, and will give the vineyard unto
others.”
Little Gods
It is sometimes said, cynically, that Christian Scien-
tists set themselves on pedestals, as so many petty deities;
but there is no fairness or propriety in the aspersion.
Man is not equal to his Maker. That which is formed [5]
is not cause, but effect; and has no underived power.
But it is possible, and dutiful, to throw the weight of
thought and action on the side of right, and to be thus
lifted up.
Man should be found not claiming equality with, but [10]
growing into, that altitude of Mind which was in Christ
Jesus. He should comprehend, in divine Science, a
recognition of what the apostle meant when he said:
“The Spirit itself beareth witness with our spirit, that
we are the children of God: and if children, then heirs; [15]
heirs of God, and joint-heirs with Christ.”
Advantage of Mind-Healing
It is sometimes asked, What are the advantages of your
system of healing?
I claim for healing by Christian Science the following [20]
advantages:—
First: It does away with material medicine, and rec-
ognizes the fact that the antidote for sickness, as well
as for sin, may be found in God, the divine Mind.
Second: It is more effectual than drugs, and cures [25]
where they fail, because it is this divine antidote, and
metaphysics is above physics.
Third: Persons who have been healed by Christian [1]
Science are not only cured of their belief in disease, but
they are at the same time improved morally. The body
is governed by Mind, and mortal mind must be corrected
in order to make the body harmonious. [5]
A Card
While gratefully acknowledging the public confidence
manifested in daily letters that protest against receiving
instruction in the Massachusetts Metaphysical College
from any other than Mrs. Eddy, I feel, deeply, that of [10]
necessity this imposes on me the severe task of remaining
at present a public servant: also, that this must prevent
my classes from forming as frequently as was an-
nounced in the October number of the Journal, and
necessitates receiving but a select number of students. [15]
To meet the old impediment, lack of time, that has oc-
casioned the irregular intervals between my class terms,
I shall continue to send to each applicant a notice from
one to two weeks previous to the opening term.
Mary Baker G. Eddy
Spirit and Law
We are accustomed to think and to speak of gravitation
as a law of matter; while every quality of matter,
in and of itself, is inert, inanimate, and non-intelligent.
The assertion that matter is a law, or a lawgiver, is [25]
anomalous. Wherever law is, Mind is; and the notion
that Mind can be in matter is rank infidelity, which either [1]
excludes God from the universe, or includes Him in every
mode and form of evil. Pantheism presupposes that
God sleeps in the mineral, dreams in the animal, and
wakes in a wicked man. [5]
The distinction between that which is and that which
is not law, must be made by Mind and as Mind. Law is
either a moral or an immoral force. The law of God is
the law of Spirit, a moral and spiritual force of immor-
tal and divine Mind. The so-called law of matter is an [10]
immoral force of erring mortal mind, alias the minds of
mortals. This so-called force, or law, at work in nature
as a power, prohibition, or license, is cruel and merciless.
It punishes the innocent, and repays our best deeds
with sacrifice and suffering. It is a code whose modes [15]
trifle with joy, and lead to immediate or ultimate death.
It fosters suspicion where confidence is due, fear where
courage is requisite, reliance where there should be
avoidance, a belief in safety where there is most
danger. Our Master called it “a murderer from the [20]
beginning.”
Electricity, governed by this so-called law, sparkles
on the cloud, and strikes down the hoary saint. Floods
swallow up homes and households; and childhood, age,
and manhood go down in the death-dealing wave. Earth- [25]
quakes engulf cities, churches, schools, and mortals.
Cyclones kill and destroy, desolating the green earth.
This pitiless power smites with disease the good Samari-
tan ministering to his neighbor’s need. Even the chamber
where the good man surrenders to death is not exempt [30]
from this law. Smoothing the pillow of pain may infect
you with smallpox, according to this lawless law which
dooms man to die for loving his neighbor as himself,— [1]
when Christ has said that love is the fulfilling of the
law.
Our great Ensample, Jesus of Nazareth, met and abol-
ished this unrelenting false claim of matter with the [5]
righteous scorn and power of Spirit. When, through
Mind, he restored sight to the blind, he figuratively and
literally spat upon matter; and, anointing the wounded
spirit with the great truth that God is All, he demon-
strated the healing power and supremacy of the law of [10]
Life and Love.
In the spiritual Genesis of creation, all law was vested
in the Lawgiver, who was a law to Himself. In divine
Science, God is One and All; and, governing Himself,
He governs the universe. This is the law of creation: [15]
“My defense is of God, which saveth the upright in
heart.” And that infinite Mind governs all things. On
this infinite Principle of freedom, God named Him-
self, i am. Error, or Adam, might give names to itself,
and call Mind by the name of matter, but error could [20]
neither name nor demonstrate Spirit. The name, i
am, indicated no personality that could be paralleled
with it; but it did declare a mighty individuality,
even the everlasting Father, as infinite consciousness,
ever-presence, omnipotence; as all law, Life, Truth, and [25]
Love.
God’s interpretation of Himself furnishes man with
the only suitable or true idea of Him; and the divine
definition of Deity differs essentially from the human.
It interprets the law of Spirit, not of matter. It explains [30]
the eternal dynamics of being, and shows that nature
and man are as harmonious to-day as in the beginning,
when “all things were made by Him; and without Him [1]
was not any thing made.”
Whatever appears to be law, but partakes not of the
nature of God, is not law, but is what Jesus declared
it, “a liar, and the father of it.” God is the law of Life, [5]
not of death; of health, not of sickness; of good, not
of evil. It is this infinitude and oneness of good that
silences the supposition that evil is a claimant or a claim.
The consciousness of good has no consciousness or knowl-
edge of evil; and evil is not a quality to be known or [10]
eliminated by good: while iniquity, too evil to conceive
of good as being unlike itself, declares that God knows
iniquity!
When the Lawgiver was the only law of creation, free-
dom reigned, and was the heritage of man; but this [15]
freedom was the moral power of good, not of evil: it
was divine Science, in which God is supreme, and the
only law of being. In this eternal harmony of Science,
man is not fallen: he is governed in the same rhythm
that the Scripture describes, when “the morning stars [20]
sang together, and all the sons of God shouted for joy.”
Truth-Healing
The spiritual elevator of the human race, physically,
morally, and Christianly, is the truism that Truth dem-
onstrates good, and is natural; while error, or evil, [25]
is really non-existent, and must have produced its own
illusion,—for it belongs not to nature nor to God. Truth
is the power of God which heals the sick and the sinner,
and is applicable to all the needs of man. It is the uni-
versal, intelligent Christ-idea illustrated by the life of [1]
Jesus, through whose “stripes we are healed.” By con-
flicts, defeats, and triumphs, Christian Science has been
reduced to the understanding of mortals, and found able
to heal them. [5]
Pagan mysticism, Grecian philosophy, or Jewish reli-
gion, never entered into the line of Jesus’ thought or
action. His faith partook not of drugs, matter, nor of
the travesties of mortal mind. The divine Mind was
his only instrumentality and potency, in religion or medi- [10]
cine. The Principle of his cure was God, in the laws
of Spirit, not of matter; and these laws annulled all other
laws.
Jesus knew that erring mortal thought holds only in
itself the supposition of evil, and that sin, sickness, and [15]
death are its subjective states; also, that pure Mind is
the truth of being that subjugates and destroys any sup-
positional or elementary opposite to Him who is All.
Truth is supreme and omnipotent. Then, whatever
else seemeth to be intelligence or power is false, delud- [20]
ing reason and denying revelation, and seeking to dethrone
Deity. The truth of Mind-healing uplifts mankind, by
acknowledging pure Mind as absolute and entire, and
that evil is naught, although it seems to be.
Pure Mind gives out an atmosphere that heals and [25]
saves. Words are not always the auxiliaries of Truth.
The spirit, and not the letter, performs the vital func-
tions of Truth and Love. Mind, imbued with this Science
of healing, is a law unto itself, needing neither license
nor prohibition; but lawless mind, with unseen motives, [30]
and silent mental methods whereby it may injure the
race, is the highest attenuation of evil.
Again: evil, as mind, is doomed, already sentenced, [1]
punished; for suffering is commensurate with evil, and
lasts as long as the evil. As mind, evil finds no escape
from itself; and the sin and suffering it occasions can
only be removed by reformation. [5]
According to divine law, sin and suffering are not
cancelled by repentance or pardon. Christian Science
not only elucidates but demonstrates this verity of be-
ing; namely, that mortals suffer from the wrong they
commit, whether intentionally or ignorantly; that every [10]
effect and amplification of wrong will revert to the wrong-
doer, until he pays his full debt to divine law, and the
measure he has meted is measured to him again, full,
pressed down, and running over. Surely “the way of
the transgressor is hard.” [15]
In this law of justice, the atonement of Christ loses
no efficacy. Justice is the handmaid of mercy, and show-
eth mercy by punishing sin. Jesus said, “I came not to
destroy the law,”—the divine requirements typified in
the law of Moses,—“but to fulfil it” in righteousness, [20]
by Truth’s destroying error. No greater type of divine
Love can be presented than effecting so glorious a purpose.
This spirit of sacrifice always has saved, and still saves
mankind; but by mankind I mean mortals, or a kind
of men after man’s own making. Man as God’s idea [25]
is already saved with an everlasting salvation. It is impossible
to be a Christian Scientist without apprehend-
ing the moral law so clearly that, for conscience’ sake,
one will either abandon his claim to even a knowledge
of this Science, or else make the claim valid. All Science [30]
is divine. Then, to be Science, it must produce physical
and moral harmony.
Dear readers, our Journal is designed to bring health [1]
and happiness to all households wherein it is permitted
to enter, and to confer increased power to be good and
to do good. If you wish to brighten so pure a purpose,
you will aid our prospect of fulfilling it by your kind [5]
patronage of The Christian Science Journal, now enter-
ing upon its fifth volume, clad in Truth-healing’s new
and costly spring dress.
Heart to Heart
When the heart speaks, however simple the words, [10]
its language is always acceptable to those who have
hearts.
I just want to say, I thank you, my dear students, who
are at work conscientiously and assiduously, for the good
you are doing. I am grateful to you for giving to the [15]
sick relief from pain; for giving joy to the suffering and
hope to the disconsolate; for lifting the fallen and strength-
ening the weak, and encouraging the heart grown faint
with hope deferred. We are made glad by the divine
Love which looseth the chains of sickness and sin, open- [20]
ing the prison doors to such as are bound; and we should
be more grateful than words can express, even through
this white-winged messenger, our Journal.
With all the homage beneath the skies, yet were our
burdens heavy but for the Christ-love that makes them [25]
light and renders the yoke easy. Having his word, you
have little need of words of approval and encouragement
from me. Perhaps it is even selfish in me sometimes to
relieve my heart of its secrets, because I take so much
pleasure in thus doing; but if my motives are sinister, [1]
they will harm myself only, and I shall have the unself-
ish joy of knowing that the wrong motives are not yours,
to react on yourselves.
These two words in Scripture suggest the sweetest [5]
similes to be found in any language—rock and feathers:
“Upon this rock I will build my church;”
“He shall
cover thee with His feathers.” How blessed it is to think of you as “beneath the shadow of a great rock in a weary land,” safe in His strength, building on His [10]
foundation, and covered from the devourer by divine protection and affection. Always bear in mind that His presence, power, and peace meet all human needs and reflect all bliss.
Things to Be Thought of
The need of their teacher’s counsel, felt by students, [16]
especially by those at a distance, working assiduously for
our common Cause,—and their constant petitions for
the same, should be met in the most effectual way.
To be responsible for supplying this want, and poise [20]
the wavering balance on the right side, is impracticable
without a full knowledge of the environments. The
educational system of Christian Science lacks the aid
and protection of State laws. The Science is hampered
by immature demonstrations, by the infancy of its dis- [25]
covery, by incorrect teaching; and especially by unprin-
cipled claimants, whose mad ambition drives them to
appropriate my ideas and discovery, without credit, ap-
preciation, or a single original conception, while they
quote from other authors and give them credit for every [1]
random thought in line with mine.
My noble students, who are loyal to Christ, Truth, and
human obligations, will not be disheartened in the midst
of this seething sea of sin. They build for time and eter- [5]
nity. The others stumble over misdeeds, and their own
unsubstantiality, without the groundwork of right, till,
like camera shadows thrown upon the mists of time, they
melt into darkness.
Unity is the essential nature of Christian Science. Its [10]
Principle is One, and to demonstrate the divine One,
demands oneness of thought and action.
Many students enter the Normal class of my College
whom I have not fitted for it by the Primary course.
They are taught their first lessons by my students; hence [15]
the aptness to assimilate pure and abstract Science is
somewhat untested.
“As the twig is bent, the tree’s inclined.” As mortal
mind is directed, it acts for a season. Some students
leave my instructions before they are quite free from [20]
the bias of their first impressions, whether those be cor-
rect or incorrect. Such students are more or less subject
to the future mental influence of their former teacher.
Their knowledge of Mind-healing may be right theo-
retically, but the moral and spiritual status of thought [25]
must be right also. The tone of the teacher’s mind must
be pure, grand, true, to aid the mental development of
the student; for the tint of the instructor’s mind must
take its hue from the divine Mind. A single mistake in
metaphysics, or in ethics, is more fatal than a mistake in [30]
physics.
If a teacher of Christian Science unwittingly or inten-
tionally offers his own thought, and gives me as authority [1]
for it; if he diverges from Science and knows it not, or,
knowing it, makes the venture from vanity, in order to
be thought original, or wiser than somebody else,—this
divergence widens. He grows dark, and cannot regain, [5]
at will, an upright understanding. This error in the
teacher also predisposes his students to make mistakes
and lose their way. Diverse opinions in Science are
stultifying. All must have one Principle and the same
rule; and all who follow the Principle and rule have but [10]
one opinion of it.
Whosoever understands a single rule in Science, and
demonstrates its Principle according to rule, is master
of the situation. Nobody can gainsay this. The ego-
tistical theorist or shallow moralist may presume to [15]
make innovations upon simple proof; but his mistake
is visited upon himself and his students, whose minds
are, must be, disturbed by this discord, which extends
along the whole line of reciprocal thought. An error
in premise can never bring forth the real fruits of Truth. [20]
After thoroughly explaining spiritual Truth and its ethics
to a student, I am not morally responsible for the mis-
statements or misconduct of this student. My teachings
are uniform. Those who abide by them do well. If
others, who receive the same instruction, do ill, the fault [25]
is not in the culture but the soil.
I am constantly called to settle questions and disaf-
fections toward Christian Science growing out of the
departures from Science of self-satisfied, unprincipled
students. If impatient of the loving rebuke, the stu- [30]
dent must stop at the foot of the grand ascent, and there
remain until suffering compels the downfall of his self-
conceit. Then that student must struggle up, with bleed- [1]
ing footprints, to the God-crowned summit of unselfish
and pure aims and affections.
To be two-sided, when these sides are moral oppo-
sites, is neither politic nor scientific; and to abridge a [5]
single human right or privilege is an error. Whoever
does this may represent me as doing it; but he mistakes
me, and the subjective state of his own mind for mine.
The true leader of a true cause is the unacknowledged
servant of mankind. Stationary in the background, this [10]
individual is doing the work that nobody else can or will
do. An erratic career is like the comet’s course, dash-
ing through space, headlong and alone. A clear-headed
and honest Christian Scientist will demonstrate the Prin-
ciple of Christian Science, and hold justice and mercy as [15]
inseparable from the unity of God.
Unchristian Rumor
The assertion that I have said hard things about my
loyal students in Chicago, New York, or any other place,
is utterly false and groundless. I speak of them as I feel, [20]
and I cannot find it in my heart not to love them. They
are essentially dear to me, who are toiling and achieving
success in unison with my own endeavors and prayers.
If I correct mistakes which may be made in teaching or
lecturing on Christian Science, this is in accordance with [25]
my students’ desires, and thus we mutually aid each other,
and obey the Golden Rule.
The spirit of lies is abroad. Because Truth has spoken
aloud, error, running to and fro in the earth, is scream-
ing, to make itself heard above Truth’s voice. The [1]
audible and inaudible wail of evil never harms Scientists,
steadfast in their consciousness of the nothingness of
wrong and the supremacy of right.
Our worst enemies are the best friends to our growth. [5]
Charity students, for whom I have sacrificed the most
time,—those whose chief aim is to injure me,—have
caused me to exercise most patience. When they report
me as “hating those whom I do not love,” let them re-
member that there never was a time when I saw an op- [10]
portunity really to help them and failed to improve it;
and this, too, when I knew they were secretly striving
to injure me.
Vainglory
Comparisons are odorous.—Shakespeare
Through all human history, the vital outcomes of [16]
Truth have suffered temporary shame and loss from
individual conceit, cowardice, or dishonesty. The bird
whose right wing flutters to soar, while the left beats its
way downward, falls to the earth. Both wings must be [20]
plumed for rarefied atmospheres and upward flight.
Mankind must gravitate from sense to Soul, and human
affairs should be governed by Spirit, intelligent good.
The antipode of Spirit, which we name matter, or non-
intelligent evil, is no real aid to being. The predisposing [25]
and exciting cause of all defeat and victory under the
sun, rests on this scientific basis: that action, in obedi-
ence to God, spiritualizes man’s motives and methods,
and crowns them with success; while disobedience to
this divine Principle materializes human modes and con- [1]
sciousness, and defeats them.
Two personal queries give point to human action: Who
shall be greatest? and, Who shall be best? Earthly
glory is vain; but not vain enough to attempt pointing [5]
the way to heaven, the harmony of being. The imaginary
victories of rivalry and hypocrisy are defeats. The Holy
One saith, “O that thou hadst hearkened to My com-
mandments! then had thy peace been as a river.” He
is unfit for Truth, and the demonstration of divine power, [10]
who departs from Mind to matter, and from Truth to
error, in pursuit of better means for healing the sick and
casting out error.
The Christian Scientist keeps straight to the course.
His whole inquiry and demonstration lie in the line of [15]
Truth; hence he suffers no shipwreck in a starless night
on the shoals of vainglory. His medicine is Mind—
the omnipotent and ever-present good. His “help is
from the Lord,” who heals body and mind, head and
heart; changing the affections, enlightening the mis- [20]
guided senses, and curing alike the sin and the mortal
sinner. God’s preparations for the sick are potions of
His own qualities. His therapeutics are antidotes for
the ailments of mortal mind and body. Then let us not
adulterate His preparations for the sick with material [25]
means.
From lack of moral strength empires fall. Right alone
is irresistible, permanent, eternal. Remember that hu-
man pride forfeits spiritual power, and either vacillating
good or self-assertive error dies of its own elements. [30]
Through patience we must possess the sense of Truth;
and Truth is used to waiting. “Commit thy way unto
the Lord; trust also in Him; and He shall bring it to [1]
pass.”
By using falsehood to regain his liberty, Galileo vir-
tually lost it. He cannot escape from barriers who commits
his moral sense to a dungeon. Hear the Master [5]
on this subject: “No man can serve two masters: for
either he will hate the one, and love the other; or else he
will hold to the one, and despise the other. Ye cannot
serve God and mammon.”
Lives there a man who can better define ethics, better [10]
elucidate the Principle of being, than he who “spake as
never man spake,” and whose precepts and example have
a perpetual freshness in relation to human events?
Who is it that understands, unmistakably, a fraction
of the actual Science of Mind-healing? [15]
It is he who has fairly proven his knowledge on a Chris-
tian, mental, scientific basis; who has made his choice
between matter and Mind, and proven the divine Mind
to be the only physician. These are self-evident proposi-
tions: That man can only be Christianized through Mind; [20]
that without Mind the body is without action; that Science
is a law of divine Mind. The conclusion follows that the
correct Mind-healing is the proper means of Christianity,
and is Science.
Christian Science may be sold in the shambles. Many [25]
are bidding for it,—but are not willing to pay the price.
Error is vending itself on trust, well knowing the will-
ingness of mortals to buy error at par value. The Reve-
lator beheld the opening of this silent mental seal, and
heard the great Red Dragon whispering that “no man [30]
might buy or sell, save he that had the mark, or the name
of the beast, or the number of his name.”
We are in the Valley of Decision. Then, let us take [1]
the side of him who “overthrew the tables of the money-
changers, and the seats of them that sold doves,”—of
such as barter integrity and peace for money and fame.
What artist would question the skill of the masters in [5]
sculpture, music, or painting? Shall we depart from the
example of the Master in Christian Science, Jesus of
Nazareth,—than whom mankind hath no higher ideal?
He who demonstrated his power over sin, disease, and
death, is the master Metaphysician. [10]
To seek or employ other means than those the Master
used in demonstrating Life scientifically, is to lose the
priceless knowledge of his Principle and practice. He
said, “Seek ye first the kingdom of God, and His right-
eousness; and all these things shall be added unto you.” [15]
Gain a pure Christianity; for that is requisite for heal-
ing the sick. Then you will need no other aid, and will
have full faith in his prophecy, “And there shall be one
fold, and one shepherd;” but, the Word must abide in
us, if we would obtain that promise. We cannot depart [20]
from his holy example,—we cannot leave Christ for the
schools which crucify him, and yet follow him in heal-
ing. Fidelity to his precepts and practice is the only pass-
port to his power; and the pathway of goodness and
greatness runs through the modes and methods of God. [25]
“He that glorieth, let him glory in the Lord.”
Compounds
Homœopathy is the last link in material medicine.
The next step is Mind-medicine. Among the foremost
virtues of homœopathy is the exclusion of compounds [1]
from its pharmacy, and the attenuation of a drug up to
the point of its disappearance as matter and its manifesta-
tion in effect as a thought, instead of a thing.
Students of Christian Science (and many who are not [1]
students) understand enough of this to keep out of their
heads the notion that compounded metaphysics (so-called)
is, or can be, Christian Science,—that rests on oneness;
one cause and one effect.
They should take our magazine, work for it, write for [10]
it, and read it. They should eschew all magazines and
books which are less than the best.
“Choose you this day whom ye will serve.” Cleanse
your mind of the cobwebs which spurious “compounds”
engender. Before considering a subject that is unworthy [15]
of thought, take in this axiomatic truism: “Trust her
not, she’s fooling thee;” and Longfellow is right.
Close of the Massachusetts Metaphysical College
Much is said at this date, 1889, about Mrs. Eddy’s [20]
Massachusetts Metaphysical College being the only
chartered College of Metaphysics. To make this plain,
the Publishing Committee of the Christian Scientist
Association has published in the Boston Traveler the
following:— [25]
“To benefit the community, and more strongly mark
the difference between true and false teachers of mental
healing, the following history and statistics are officially
submitted:—
“Rev. Mary Baker G. Eddy obtained a college charter [1]
in January, 1881, with all the rights and privileges per-
taining thereunto (including the right to grant degrees)
under Act of 1874, Chapter 375, Section 4.
“This Act was repealed from and after January 31, [5]
1882. Mrs. Eddy’s grant for a college, for metaphysical
purposes only, is the first on record in history, and no
charters were granted for similar colleges, except hers,
from January, 1881, till the repealing of said Act in
January, 1882. [10]
“The substance of this Act is at present incorporated
in Public Statutes, Chapter 115, Section 2, with the fol-
lowing important restrictions: In accordance with Statutes
of 1883, Chapter 268, any officer, agent, or servant of any
corporation or association, who confers, or authorizes [15]
to be conferred, any diploma or degree, shall be pun-
ished by a fine not less than five hundred dollars and
not more than one thousand dollars.
“All the mind-healing colleges (except Rev. Mrs.
Eddy’s) have simply an incorporated grant, which may [20]
be called a charter, such as any stock company may ob-
tain for any secular purposes; but these so-called char-
ters bestow no rights to confer degrees. Hence to name
these institutions, under such charters, colleges, is a fraud-
ulent claim. There is but one legally chartered college [25]
of metaphysics, with powers to confer diplomas and de-
grees, and that is the Massachusetts Metaphysical College,
of which Rev. Mrs. Eddy is founder and president.”
I have endeavored to act toward all students of Chris-
tian Science with the intuition and impulse of love. If [30]
certain natures have not profited by my rebukes,—
some time, as Christian Scientists, they will know the [1]
value of these rebukes. I am thankful that the neo-
phyte will be benefited by experience, although it will
cost him much, and in proportion to its worth.
I close my College in order to work in other directions, [5]
where I now seem to be most needed, and where none
other can do the work. I withdraw from an overwhelm-
ing prosperity. My students have never expressed so
grateful a sense of my labors with them as now, and
never have been so capable of relieving my tasks as at [10]
present.
God bless my enemies, as well as the better part of
mankind, and gather all my students, in the bonds of
love and perfectness, into one grand family of Christ’s
followers. [15]
Loyal Christian Scientists should go on in their pres-
ent line of labor for a good and holy cause. Their insti-
tutes have not yet accomplished all the good they are
capable of accomplishing; therefore they should con-
tinue, as at present, to send out students from these [20]
sources of education, to promote the growing interest in
Christian Science Mind-healing.
There are one hundred and sixty applications lying on
the desk before me, for the Primary class in the Massa-
chusetts Metaphysical College, and I cannot do my best [25]
work for a class which contains that number. When
these were taught, another and a larger number would
be in waiting for the same class instruction; and if I
should teach that Primary class, the other three classes—
one Primary and two Normal—would be delayed. [30]
The work is more than one person can well accomplish,
and the imperative call is for my exclusive teaching.
From the scant history of Jesus and of his disciples, [1]
we have no Biblical authority for a public institution.
This point, however, had not impressed me when I opened
my College. I desire to revise my book “Science and
Health with Key to the Scriptures,” and in order to do [5]
this I must stop teaching at present. The work that
needs to be done, and which God calls me to outside
of College work, if left undone might hinder the progress
of our Cause more than my teaching would advance it:
therefore I leave all for Christ. [10]
Deeply regretting the disappointment this will occa-
sion, and with grateful acknowledgments to the public
for its liberal patronage, I close my College.
Mary Baker G. Eddy
Malicious Reports
Truth is fallen in the street, and equity cannot enter.—Isaiah lix. 14.
When the press is gagged, liberty is besieged; but
when the press assumes the liberty to lie, it discounts
clemency, mocks morality, outrages humanity, breaks
common law, gives impulse to violence, envy, and hate, [20]
and prolongs the reign of inordinate, unprincipled clans.
At this period, 1888, those quill-drivers whose consciences
are in their pockets hold high carnival. When news-
dealers shout for class legislation, and decapitated reputa-
tions, headless trunks, and quivering hearts are held up [25]
before the rabble in exchange for money, place, and
power, the vox populi is suffocated, individual rights
are trodden under foot, and the car of the modern In-
quisition rolls along the streets besmeared with blood.
Would not our Master say to the chief actors in scenes [1]
like these, “Ye fools and blind!” Oh, tardy human
justice! would you take away even woman’s trembling,
clinging faith in divine power? Who can roll away the
stone from the door of this sepulchre? Who—but God’s [5]
avenging angel!
In times like these it were well to lift the veil on the
sackcloth of home, where weepeth the faithful, stricken
mother, and the bruised father bendeth his aching head;
where the bereft wife or husband, silent and alone, looks [10]
in dull despair at the vacant seat, and the motherless
little ones, wondering, huddle together, and repeat with
quivering lips words of strange import. May the great
Shepherd that “tempers the wind to the shorn lamb,”
and binds up the wounds of bleeding hearts, just comfort, [15]
encourage, and bless all who mourn.
Father, we thank Thee that Thy light and Thy love
reach earth, open the prison to them that are bound, con-
sole the innocent, and throw wide the gates of heaven.
Loyal Christian Scientists
Pen can never portray the satisfaction that you afforded
me at the grand meeting in Chicago of the National Chris-
tian Scientist Association in 1888. Your public and
private expressions of love and loyalty were very touch-
ing. They moved me to speechless thanks. [25]
Chicago is the wonder of the western hemisphere. The
Palmer House, where we stopped, is magnificent and
orderly. The servants are well-mannered, and the fare
is appetizing. The floral offerings sent to my apartments
were superb, especially the large book of rare flowers, and [1]
the crescent with a star.
The reception in the spacious rooms of the Palmer
House, like all else, was purely Western in its cordiality
and largeness. I did not hold interviews with all with [5]
whom I desired to, solely because so many people and
circumstances demanded my attention that my person-
ality was not big enough to fill the order; but rest as-
sured my heart’s desire met the demand.
My students, our delegates, about one thousand Chris- [10]
tian Scientists, active, earnest, and loyal, formed a goodly
assemblage for the third convention of our National As-
sociation,—an assemblage found waiting and watching
for the full coming of our Lord and Christ.
In Christian Science the midnight hour will always be [15]
the bridal hour, until “no night is there.” The wise
will have their lamps aglow, and light will illumine the
darkness.
Out of the gloom comes the glory of our Lord, and
His divine Love is found in affliction. When a false [20]
sense suffers, the true sense comes out, and the bride-
groom appears. We are then wedded to a purer, higher
affection and ideal.
I pray that all my students shall have their lamps
trimmed and burning at the noon of night, that not one [25]
of them be found borrowing oil, and seeking light from
matter instead of Spirit, or at work erroneously, thus
shutting out spiritual light. Such an error and loss will
be quickly learned when the door is shut. Error giveth
no light, and it closes the door on itself. [30]
In the dark hours, wise Christian Scientists stand
firmer than ever in their allegiance to God. Wisdom
is wedded to their love, and their hearts are not [1]
troubled.
Falsehood is on the wings of the winds, but Truth
will soar above it. Truth is speaking louder, clearer,
and more imperatively than ever. Error is walking to [5]
and fro in the earth, trying to be heard above Truth,
but its voice dies out in the distance. Whosoever pro-
claims Truth loudest, becomes the mark for error’s shafts.
The archers aim at Truth’s mouthpiece; but a heart
loyal to God is patient and strong. Justice waits, and [10]
is used to waiting; and right wins the everlasting
victory.
The stake and scaffold have never silenced the mes-
sages of the Most High. Then can the present mode of
attempting this—namely, by slanderous falsehoods, and [15]
a secret mind-method, through which to effect the pur-
poses of envy and malice—silence Truth? Never. They
but open the eyes to the truth of Benjamin Franklin’s
report before the French Commissioners on Mesmerism:
“It is one more fact to be recorded in the history of the [20]
errors of the human mind.”
“The Lord reigneth; let the earth rejoice.”
No evidence before the material senses can close my
eyes to the scientific proof that God, good, is supreme.
Though clouds are round about Him, the divine justice [25]
and judgment are enthroned. Love is especially near
in times of hate, and never so near as when one can be
just amid lawlessness, and render good for evil.
I thunder His law to the sinner, and sharply lighten
on the cloud of the intoxicated senses. I cannot help [30]
loathing the phenomena of drunkenness produced by
animality. I rebuke it wherever I see it. The vision
of the Revelator is before me. The wines of fornica- [1]
tion, envy, and hatred are the distilled spirits of evil,
and are the signs of these times; but I am not dismayed,
and my peace returns unto me.
Error will hate more as it realizes more the presence [5]
of its tormentor. I shall fulfil my mission, fight the good
fight, and keep the faith.
There is great joy in this consciousness, that through-
out my labors, and in my history as connected with the
Cause of Christian Science, it can be proven that I have [10]
never given occasion for a single censure, when my mo-
tives and acts are understood and seen as my Father
seeth them. I once wondered at the Scriptural declara-
tion that Job sinned not in all he said, even when he cursed
the hour of his birth; but I have learned that a curse on [15]
sin is always a blessing to the human race.
Those only who are tried in the furnace reflect the
image of their Father. You, my beloved students, who
are absent from me, and have shared less of my labors
than many others, seem stronger to resist temptation [20]
than some of those who have had line upon line and
precept upon precept. This may be a serviceable hint,
since necessities and God’s providence are foreshadowed.
I have felt for some time that perpetual instruction of
my students might substitute my own for their growth, [25]
and so dwarf their experience. If they must learn by
the things they suffer, the sooner this lesson is gained
the better.
For two years I have been gradually withdrawing from
active membership in the Christian Scientist Association. [30]
This has developed higher energies on the part of true
followers, and led to some startling departures on the
other hand. “Offenses will come: but woe unto him, [1]
through whom they come.”
Why does not the certainty of individual punishment
for sin prevent the wrong action? It is the love of God,
and not the fear of evil, that is the incentive in Science. [5]
I rejoice with those who rejoice, and am too apt to weep
with those who weep, but over and above it all are eter-
nal sunshine and joy unspeakable.
The March Primary Class
To the Primary Class of the Massachusetts Metaphysical
College, 571 Columbus Avenue, that Assembled Feb. 25,
1889, with an Attendance of Sixty-five Students
My students, three picture-stories from the Bible pre-
sent themselves to my thought; three of those pictures
from which we learn without study. The first is that of [15]
Joshua and his band before the walls of Jericho. They
went seven times around these walls, the seven times
corresponding to the seven days of creation: the six days
are to find out the nothingness of matter; the seventh
is the day of rest, when it is found that evil is naught [20]
and good is all.
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
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
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.
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
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-
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
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 rôle of a superfine
conjugality; but, having no Truth, it will have no past,
present, or future. [30]
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
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,
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 rôle 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,
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.
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]
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.
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]
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]
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 maëlstrom 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-
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
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!
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
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]
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-
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.
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.”
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
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
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
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.
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
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]
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
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
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
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
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.
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
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
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-
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.
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.”
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 476
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
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,
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]
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]
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.