Chapter IX: The Fruit of Spirit (1)

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An Allegory

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

He answered, “I will.”

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

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

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

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

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

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

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

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

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

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Voices Of Spring

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

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

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

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

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

What is the anthem of human life?

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

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

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

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

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

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

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

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

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is seen kindling the stars, rolling the worlds, reflecting [1] all space and Life,—but not life in matter. Wisely governing, informing the universe, this Mind is Truth,— not laws of matter. Infinitely just, merciful, and wise, this Mind is Love,—but not fallible love. [5]

Spring is here! and doors that closed on Christian Science in “the long winter of our discontent,” are open flung. Its seedtime has come to enrich earth and en- robe man in righteousness; may its sober-suited autumn follow with hues of heaven, ripened sheaves, and harvest [10] songs.

“Where Art Thou?”

In the allegory of Genesis, third chapter and ninth verse, two mortals, walking in the cool of the day midst the stately palms, many-hued blossoms, perfume-laden [15] breezes, and crystal streams of the Orient, pondered the things of man and God.

A sense of evil is supposed to have spoken, been listened to, and afterwards to have formed an evil sense that blinded the eyes of reason, masked with deformity the [20] glories of revelation, and shamed the face of mortals.

What was this sense? Error versus Truth: first, a supposition; second, a false belief; third, suffering; fourth, death.

Is man the supposer, false believer, sufferer? [25]

Not man, but a mortal—the antipode of immortal man. Supposing, false believing, suffering are not fac- ulties of Mind, but are qualities of error.

The supposition is, that God and His idea are not all- power; that there is something besides Him; that this [30]

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something is intelligent matter; that sin—yea, self- [1] hood—is apart from God, where pleasure and pain, good and evil, life and death, commingle, and are for- ever at strife; even that every ray of Truth, of infinity, omnipotence, omnipresence, goodness, could be absorbed [5] in error! God cannot be obscured, and this renders error a palpable falsity, yea, nothingness; on the basis that black is not a color because it absorbs all the rays of light.

The “Alpha and Omega” of Christian Science voices [10] this question: Where do we hold intelligence to be? Is it in both evil and good, in matter as well as Spirit? If so, we are literally and practically denying that God, good, is supreme, _all_ power and presence, and are turn- ing away from the only living and true God, to “lords [15] many and gods many.”

Where art thou, O mortal! who turnest away from the divine source of being,—calling on matter to work out the problem of Mind, to aid in understanding and securing the sweet harmonies of Spirit that relate to the [20] universe, including man?

Paul asked: “What communion hath light with dark- ness? And what concord hath Christ with Belial?” The worshippers of Baal worshipped the sun. They believed that something besides God had authority and power, [25] could heal and bless; that God wrought through matter —by means of that which does not reflect Him in a single quality or quantity!—the grand realities of Mind, thus to exemplify the power of Truth and Love.

The ancient Chaldee hung his destiny out upon the [30] heavens; but ancient or modern Christians, instructed in divine Science, know that the prophet better understood

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Him who said: “He doeth according to His will in the [1] army of heaven, and among the inhabitants of the earth; and none can stay His hand, or say unto Him, What doest Thou?”

Astrology is well in its place, but this place is second- [5] ary. Necromancy has no foundation,—in fact, no intelligence; and the belief that it has, deceives itself. Whatever simulates power and Truth in matter, does this as a lie declaring itself, that mortals’ faith in matter may have the effect of power; but when the whole fabrication [10] is found to be a lie, away goes all its supposed power and prestige.

Why do Christian Scientists treat disease _as_ disease, since there is no disease?

This is done only as one gives the lie to a lie; because [15] it is a lie, without one word of Truth in it. You must find error to be _nothing_: then, and _only_ then, do you handle it in Science. The diabolism of suppositional evil at work in the name of good, is a lie of the highest degree of nothingness: just reduce this falsity to its proper [20] denomination, and you have done with it.

How shall we treat a negation, or error—by means of matter, or Mind? Is matter Truth? No! Then it cannot antidote error.

Can belief destroy belief? No: understanding is re- [25] quired to do this. By the substitution of Truth demon- strated, Science remedies the ills of material beliefs.

Because I have uncovered evil, and dis-covered for you divine Science, which saith, “Be not overcome of evil, but overcome evil with good,” and you have not loved sufficiently to understand this Golden Rule and demonstrate the might of perfect Love that casteth out

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all fear, shall you turn away from this divine Principle [1] to graven images? Remember the Scripture:—

“But and if that evil servant shall say in his heart, My lord delayeth his coming;”

“And shall begin to smite his fellow-servants, and to [5] eat and drink with the drunken;

“The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of,

“And shall cut him asunder, and appoint him his por- [10] tion with the hypocrites.”

One mercilessly assails me for opposing the subtle lie, others charge upon me with full-fledged invective for, as they say, having too much charity; but neither moves me from the path made luminous by divine Love. [15]

In my public works I lay bare the ability, in belief, of evil to break the Decalogue,—to murder, steal, commit adultery, and so on. Those who deny my wisdom or right to expose error, are either willing participants in wrong, afraid of its supposed power, or ignorant of it. [20]

The notion that one is covering iniquity by asserting its nothingness, is a fault of zealots, who, like Peter, sleep when the Watcher bids them watch, and when the hour of trial comes would cut off somebody’s ears. Such people say, “Would you have me get out of a burning [25] house, or stay in it?”

I would have you already out, and _know_ that you are out; also, to remember the Scripture concerning those who do evil that good may come,—“whose damnation is just;” and that whoso departeth from divine Science, [30] seeking power or good aside from God, has done himself harm.

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Mind is supreme: Love is the master of hate; Truth, [1] the victor over a lie. Hath not Science voiced this les- son to you,—that evil is powerless, that a lie is never true? It is your province to wrestle with error, to handle the serpent and bruise its head; but you cannot, as a [5] Christian Scientist, resort to stones and clubs,—yea, to matter,—to kill the serpent of a material mind.

Do you love that which represents God most, His highest idea as seen to-day? No!

Then you would hate Jesus if you saw him personally, [10] and knew your right obligations towards him. He would insist on the rule and demonstration of divine Science: even that you first cast out your own dislike and hatred of God’s idea,—the beam in your own eye that hinders your seeing clearly how to cast the mote of evil out of [15] other eyes. You cannot demonstrate the Principle of Christian Science and not love its idea: we gather not grapes of thorns, nor figs of thistles.

Where art thou?

Divine Science

What is it but another name for Christian Science, [21] the cognomen of all true religion, the quintessence of Christianity, that heals disease and sin and destroys death! Part and parcel of Truth and Love, wherever one ray of its effulgence looks in upon the heart, behold [25] a better man, woman, or child.

Science is the fiat of divine intelligence, which, hoary with eternity, touches time only to take away its frailty. That it rests on everlasting foundations, the sequence proves. [30]

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Have I discovered and founded at this period Chris- [1] tian Science, that which reveals the truth of Love,—is the question.

And how can you be certain of so momentous an affirmative? By proving its effect on yourself to be— [5] divine.

What is the Principle and rule of Christian Science?

Infinite query! Wonder in heaven and on earth,— who shall say? The immaculate Son of the Blessed has spoken of them as the Golden Rule and its Principle, [10] God who is Love. Listen, and _he_ illustrates the rule: “Jesus called a little child unto him, and set him in the midst of them, and said,... Whosoever ... shall humble himself as this little child, the same is greatest in the kingdom of heaven.” [15]

Harmony is heaven. Science brings out harmony; but this harmony is not understood unless it produces a growing affection for all good, and consequent disaffec- tion for all evil, hypocrisy, evil-speaking, lust, envy, hate. Where these exist, Christian Science has no sure foot- [20] hold: they obscure its divine element, and thus seem to extinguish it. Even the life of Jesus was belittled and belied by personalities possessing these defacing de- formities. Only the devout Marys, and such as lived according to his precepts, understood the concrete char- [25] acter of him who taught—by the wayside, in humble homes, to itching ears and to dull disciples—the words of Life.

The ineffable Life and light which he reflected through divine Science is again reproduced in the character which [30] sensualism, as heretofore, would hide or besmear. Sin of any sort tends to hide from an individual this grand

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verity in Science, that the appearing of good in an in- [1] dividual involves the disappearing of evil. He who first brings to humanity some great good, must have gained its height beforehand, to be able to lift others toward it. I first proved to myself, not by “words,”—these [5] afford no proof,—but by demonstration of Christian Science, that its Principle is divine. All must go and do likewise.

Faith illumined by works; the spiritual understanding which cannot choose but to labor and love; hope hold- [10] ing steadfastly to good in the midst of seething evil; charity that suffereth long and is kind, but cancels not sin until it be destroyed,—these afford the only rule I have found which demonstrates Christian Science.

And remember, a pure faith in humanity will subject [15] one to deception; the uses of good, to abuses from evil; and calm strength will enrage evil. But the very heavens shall laugh at them, and move majestically to your defense when the armies of earth press hard upon you.

“Thou must be true thyself, [20]
If thou the truth wouldst teach;
Thy soul must overflow, if thou
Another’s soul wouldst reach;
It needs the overflow of heart,
To give the lips full speech.” [25]

“Think truly, and thy thoughts
Shall the world’s famine feed;
Speak truly, and each word of thine
Shall be a fruitful seed;
Live truly, and thy life shall be [30]
A great and noble creed.”

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Fidelity

If people would confine their talk to subjects that are [2] profitable, that which St. John informs us took place once in heaven, would happen very frequently on earth,— silence for the space of half an hour. [5]

Experience is victor, never the vanquished; and out of defeat comes the secret of victory. That to-morrow starts from to-day and is one day beyond it, robes the future with hope’s rainbow hues.

In the battle of life, good is made more industrious [10] and persistent because of the supposed activity of evil. The elbowing of the crowd plants our feet more firmly. In the mental collisions of mortals and the strain of in- tellectual wrestlings, moral tension is tested, and, if it yields not, grows stronger. The past admonishes us: [15] with finger grim and cold it points to every mortal mistake; or smiling saith, “Thou hast been faithful over a few things.”

Art thou a child, and hast added one furrow to the brow of care? Art thou a husband, and hast pierced [20] the heart venturing its all of happiness to thy keeping? Art thou a wife, and hast bowed the o’erburdened head of thy husband? Hast thou a friend, and forgettest to be grateful? Remember, that for all this thou alone canst and must atone. Carelessly or remorselessly thou mayest [25] have sent along the ocean of events a wave that will some time flood thy memory, surge dolefully at the door of con- science, and pour forth the unavailing tear.

Change and the grave may part us; the wisdom that might have blessed the past may come too late. One [30]

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backward step, one relinquishment of right in an evil [1] hour, one faithless tarrying, has torn the laurel from many a brow and repose from many a heart. Good is never the reward of evil, and _vice versa_.

There is no excellence without labor; and the time to [5] work, is _now_. Only by persistent, unremitting, straight- forward toil; by turning neither to the right nor to the left, seeking no other pursuit or pleasure than that which cometh from God, can you win and wear the crown of the faithful. [10]

That law-school is not at fault which sends forth a barrister who never brings out a brief. Why? Because he followed agriculture instead of litigation, forsook Blackstone for gray stone, dug into soils instead of delv- ing into suits, raised potatoes instead of pleas, and drew [15] up logs instead of leases. He has not been faithful over a few things.

Is a musician made by his teacher? He makes him- self a musician by practising what he was taught. The conscientious are successful. They follow faithfully; [20] through evil or through good report, they work on to the achievement of good; by patience, they inherit the prom- ise. Be active, and, however slow, thy success is sure: toil is triumph; and—thou hast been faithful over a few things. [25]

The lives of great men and women are miracles of pa- tience and perseverance. Every luminary in the constel- lation of human greatness, like the stars, comes out in the darkness to shine with the reflected light of God.

Material philosophy, human ethics, scholastic theology, [30] and physics have not sufficiently enlightened mankind. Human wrong, sickness, sin, and death still appear in

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mortal belief, and they never bring out the right action [1] of mind or body. When will the whole human race have one God,—an undivided affection that leaves the unreal material basis of things, for the spiritual foundation and superstructure that is real, right, and eternal? [5]

First purify thought, then put thought into words, and words into deeds; and after much slipping and clambering, you will go up the scale of Science to the second rule, and be made ruler over many things. Fidelity finds its reward and its strength in exalted purpose. Seek- [10] ing is not sufficient whereby to arrive at the results of Science: you must strive; and the glory of the strife comes of honesty and humility.

Do human hopes deceive? is joy a trembler? Then, weary pilgrim, unloose the latchet of thy sandals; for the [15] place whereon thou standest is sacred. By that, you may know you are parting with a material sense of life and happiness to win the spiritual sense of good. O learn to lose with God! and you find Life eternal: you gain all. To doubt this is implicit treason to divine decree. [20]

The parable of “the ten virgins” serves to illustrate the evil of inaction and delay. This parable is drawn from the sad history of Vesta,—a little girl of eight years, who takes the most solemn vow of celibacy for thirty years, and is subject to terrible torture if the lamp she [25] tends is not replenished with oil day and night, so that the flame never expires. The moral of the parable is pointed, and the diction purely Oriental.

We learn from this parable that neither the cares of this world nor the so-called pleasures or pains of mate- [30] rial sense are adequate to plead for the neglect of spiritual light, that must be tended to keep aglow the flame of

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devotion whereby to enter into the joy of divine Science [1] demonstrated.

The foolish virgins had no oil in their lamps: their way was material; thus they were in doubt and dark- ness. They heeded not their sloth, their fading warmth [5] of action; hence the steady decline of spiritual light, until, the midnight gloom upon them, they must borrow the better-tended lamps of the faithful. By entering the guest-chamber of Truth, and beholding the bridal of Life and Love, they would be wedded to a higher [10] understanding of God. Each moment’s fair expect- ancy was to behold the bridegroom, the One “altogether lovely.”

It was midnight: darkness profound brooded over earth’s lazy sleepers. With no oil in their lamps, no [15] spiritual illumination to look upon him whom they had pierced, they heard the shout, “The bridegroom cometh!” But how could they behold him? Hear that human cry: “Oh, lend us your oil! our lamps have gone out,— no light! earth’s fables flee, and heaven is afar [20] off.”

The door is shut. The wise virgins had no oil to spare, and they said to the foolish, “Go to them that sell, and buy for yourselves.” Seek Truth, and pursue it. It should cost you something: you are willing to pay for error [25] and receive nothing in return; but if you pay the price of Truth, you shall receive _all_.

“The children of this world are in their generation wiser than the children of light;” they watch the market, acquaint themselves with the etiquette of the exchange, [30] and are ready for the next move. How much more should we be faithful over the few things of Spirit, that are able

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to make us wise unto salvation! Let us watch and pray [1] that we enter not into the temptation of ease in sin; and let us not forget that others before us have laid upon the altar all that we have to sacrifice, and have passed to their reward. Too soon we cannot turn from disease [5] in the body to find disease in the mortal mind, and its cure, in working for God. Thought must be made better, and human life more fruitful, for the divine energy to move it onward and upward.

Warmed by the sunshine of Truth, watered by the [10] heavenly dews of Love, the fruits of Christian Science spring upward, and away from the sordid soil of self and matter. Are we clearing the gardens of thought by up- rooting the noxious weeds of passion, malice, envy, and strife? Are we picking away the cold, hard pebbles of [15] selfishness, uncovering the secrets of sin and burnishing anew the hidden gems of Love, that their pure perfection shall appear? Are we feeling the vernal freshness and sunshine of enlightened faith?

The weeds of mortal mind are not always destroyed [20] by the first uprooting; they reappear, like devastating witch-grass, to choke the coming clover. O stupid gar- dener! watch their reappearing, and tear them away from their native soil, until no seedling be left to propagate— and rot.

Among the manifold soft chimes that will fill the haunted [25] chambers of memory, this is the sweetest: “Thou hast been faithful!”

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True Philosophy And Communion

It is related of Justin Martyr that, hearing of a Pythag- [2] orean professor of ethics, he expressed the wish to be- come one of his disciples. “Very well,” the teacher replied; “but have you studied music, astronomy, and [5] geometry, and do you think it possible for you to under- stand aught of that which leads to bliss, without hav- ing mastered the sciences that disengage the soul from objects of sense, so rendering it a fit habitation for the intelligences?” On Justin’s confessing that he had [10] not studied those branches, he was dismissed by the professor.

Alas for such a material science of life! Of what avail would geometry be to a poor sinner struggling with temptation, or to a man with the smallpox? [15]

Ancient and modern philosophies are spoiled by lack of Science. They would place Soul wholly inside of body, intelligence in matter; and from error of premise would seek a correct conclusion. Such philosophy can never demonstrate the Science of Life,—the Science which [20] Paul understood when he spoke of willingness “to be absent from the body, and present with the Lord.” Such philosophy is far from the rules of the mighty Nazarene Prophet. His words, living in our hearts, were these: “Whosoever shall not receive the kingdom of God as [25] a little child, shall in no wise enter therein.” Not through astronomy did he point out the way to heaven and the reign of harmony.

We need the spirit of St. Paul, when he stood on Mars’ hill at Athens, bringing Christianity for the first time [30]

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into Europe. The Spirit bestows spiritual gifts, God’s [1] presence and providence. St. Paul stood where Socrates had stood four hundred years before, defending himself against the charge of atheism; in the place where De- mosthenes had pleaded for freedom in immortal strains [5] of eloquence.

We need the spirit of the pious Polycarp, who, when the proconsul said to him, “I will set the beasts upon you, unless you yield your religion,” replied: “Let them come; I cannot change from good to bad.” Then they [10] bound him to the stake, set fire to the fagots, and his pure and strong faith rose higher through the baptism of flame.

Methinks the infidel was blind who said, “Christianity is fit only for women and weak men;” but even infidels [15] may disagree. Bonaparte declared, “Ever since the reign of Christianity began the loftiest intellects have had a practical faith in God.” Daniel Webster said, “My heart has always assured and reassured me that Chris- tianity must be a divine reality.” [20]

To turn the popular indignation against an advanced form of religion, the pagan slanderers affirmed that Christians took their infants to a place of worship in order to offer them in sacrifice,—a baptism not of water but of blood, thus distorting or misapprehending [25] the purpose of Christian sacraments. Christians met in midnight feasts in the early days, and talked of the crucified Saviour; thence arose the rumor that it was a part of Christian worship to kill and eat a human being. [30]

Really, Christianity turned men away from the thought of fleshly sacrifice, and directed them to spiritual attain-

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ments. Life, not death, was and is the very centre of [1] its faith. Christian Science carries this thought even higher, and insists on the demonstration of moral and spiritual healing as eminent proof that God is understood and illustrated. [5]

Origin Of Evil

The origin of evil is the problem of ages. It confronts each generation anew. It confronts Christian Science. The question is often asked, If God created only the good, whence comes the evil? [10]

To this question Christian Science replies: Evil never did exist as an entity. It is but a belief that there is an opposite intelligence to God. This belief is a species of idolatry, and is not more true or real than that an image graven on wood or stone is God. [15]

The mortal admission of the reality of evil perpetuates faith in evil; and the Scriptures declare that “to whom ye yield yourselves servants to obey, his servants ye are.” This leading, self-evident proposition of Christian Science, that, good being real, its opposite is necessarily [20] unreal, needs to be grasped in all its divine requirements.

Truth Versus Error

“A word fitly spoken is like apples of gold in pictures of silver.” It is a rule in Christian Science never to re- peat error unless it becomes requisite to bring out Truth. [25] Then lift the curtain, let in the light, and countermand

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this first command of Solomon, “Answer not a fool accord- [1] ing to his folly, lest thou also be like unto him,”

A distant rumbling and quivering of the earth foretell the internal action of pent-up gas. To avoid danger from this source people have to escape from their houses to the [5] open space. A conical cloud, hanging like a horoscope in the air, foreshadows a cyclone. To escape from this calamity people prepare shelter in caves of the earth.

They who discern the face of the skies cannot always discern the mental signs of these times, and peer through [10] the opaque error. Where my vision begins and is clear, theirs grows indistinct and ends.

There are diversities of operation by the same spirit. Two individuals, with all the goodness of generous na- tures, advise me. One says, Go this way; the other [15] says, Take the opposite direction! Between the two I stand still; or, accepting the premonition of one of them, I follow his counsel, take a few steps, then halt. A true sense not unfamiliar has been awakened. I see the way now. The guardians of His presence go before me. I [20] enter the path. It may be smooth, or it may be rugged; but it is always straight and narrow; and if it be up- hill all the way, the ascent is easy and the summit can be gained.

God is responsible for the mission of those whom He [25] has anointed. Those who know no will but His take His hand, and from the night He leads to light. None can say unto Him, What doest Thou?

_The Christian Science Journal_ was the oldest and only authenticated organ of Christian Science up to [30] 1898. Loyal Scientists are targets for envy, rivalry, slander; and whoever hits this mark is well paid by the

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umpire. But the Scientists aim highest. They press for- [1] ward towards the mark of a high calling. They recog- nize the claims of the law and the gospel. They know that whatsoever a man soweth, that shall he reap. They infringe neither the books nor the business of others; and [5] with hearts overflowing with love for God, they help on the brotherhood of men. It is not _mine_ but _Thine_ they seek.

When God bids one uncover iniquity, in order to exterminate it, one should lay it bare; and divine Love will bless this endeavor and those whom it reaches. [10] “Nothing is hid that shall not be revealed.”

It is only a question of time when God shall reveal His rod, and show the plan of battle. Error, left to itself, accumulates. Hence, Solomon’s transverse command: “Answer a fool according, to his folly, lest he be wise in [15] his own conceit.”

To quench the growing flames of falsehood, once in about seven years I have to repeat this,—that I use no drugs whatever, not even coffea (coffee), thea (tea), cap- sicum (red pepper); though every day, and especially at [20] dinner, I indulge in homœopathic doses of _Natrum muri-_ _aticum_ (common salt).

When I found myself under this new _régime_ of medi- cine, the medicine of Mind, I wanted to satisfy my curi- osity as to the effect of drugs on one who had lost all [25] faith in them. Hence I tried several doses of medicine, and so proved to myself that drugs have no beneficial effect on an individual in a proper state of mind.

I have by no means encouraged students of the Massa- chusetts Metaphysical College to enter medical schools, [30] and afterwards denied this and objected to their entering those schools. A student who consulted me on this sub-

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ject, received my consent and even the offer of pecuniary [1] assistance to take lessons outside of my College, provided he received these lessons of a certain regular-school physi- cian, whose instructions included about twelve lessons, three weeks’ time, and the surgical part of midwifery. I [5] have students with the degree of M. D., who are skilful obstetricians. Such a course with such a teacher would not necessitate essential materialization of a student’s thought, nor detract from the metaphysical mode of obstetrics taught in my College. [10]

This student had taken the above-named course in obstetrics when he consulted me on the feasibility of enter- ing a medical school; and to this I objected on the ground that it was inconsistent with Christian Science, which he claimed to be practising; but I was willing, and said [15] so, that, notwithstanding my objection, he should do as he deemed best, for I claim no jurisdiction over any stu- dents. He entered the medical school, and several other students with him. My counsel to all of them was in substance the same as the foregoing, and some of these [20] students have openly acknowledged this.

In answer to a question on the following subject, I will state that I preached four years, and built up the church, before I would accept the slightest remuneration. When the church had sufficient members and means to [25] pay a salary, and refused to give me up or to receive my gratuitous services, I accepted, for a time, fifteen dollars each Sunday when I preached. I never received more than this; and the contributions, when I preached, doubled that amount. I have accepted no pay from my [30] church for about three years, and believe that I have put into the church-fund about two thousand dollars of

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my own contributions. I hold receipts for $1,489.50 paid [1] in, and the balance was never receipted for.

I temporarily organized a secret society known as the P. M., the workings whereof were not “terrible and too shocking to relate.” By and with advice of the very [5] student who brings up the question of this society, it was formed. The P. M. (Private Meeting) Society met only twice. The first subject given out for considera- tion was this: “There is no Animal Magnetism.” There was no advice given, no mental work, and there were [10] no transactions at those meetings which I would hesitate to have known. On the contrary, our deliberations were, as usual, Christian, and like my public instruction. The second P. M. convened in about one week from the first. The subject given out at that meeting was, in sub- [15] stance, “God is All; there is none beside Him.” This proved to be our last meeting. I dissolved the society, and we have not met since. If harm could come from the consideration of these two topics, it was because of the misconception of those subjects in the mind that [20] handled them. An individual state of mind sometimes occasions effects on patients which are not in harmony with Science and the soundness of the argument used. Hence it prevents the normal action, and the benefit that would otherwise accrue. [25]

I issue no arguments, and cause none to be used in mental practice, which consign people to suffering. On the contrary, I cannot serve two masters; therefore I teach the use of such arguments only as promote health and spiritual growth. My life, consecrated to humanity [30] through nameless suffering and sacrifice, furnishes its own proof of my practice.

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I have sometimes called on students to test their ability [1] and meet the mental malpractice, so as to lift the burdens imposed by students.

The fact is, that for want of time, and for the purpose of blessing even my enemies, I neglect myself. I never [5] have practised by arguments which, perverted, are the weapons of the silent mental malpractice. I have no skill in occultism; and I could not if I would, and would not if I could, harm any one through the mental method of Mind-healing, or in any manner. [10]

The late much-ado-about-nothing arose solely from mental malicious practice, and the audible falsehood designed to stir up strife between brethren, for the purpose of placing Christian Science in the hands of aspirants for place and power. These repeated attempts of mad [15] ambition may retard our Cause, but they never can place it in the wrong hands and hold it there, nor benefit mankind by such endeavors.

Fallibility Of Human Concepts

Evil counterfeits good: it says, “I am Truth,” though [20] it is a lie; it says, “I am Love,”—but Love is spirit- ual, and sensuous love is material, wherefore it is hate instead of Love; for the five senses give to mortals pain, sickness, sin, and death,—pleasure that is false, life that leads unto death, joy that becomes sorrow. Love that is [25] not the procurator of happiness, declares itself the anti- pode of Love; and Love divine punishes the joys of this false sense of love, chastens its affection, purifies it, and turns it into the opposite channels.

Material life is the antipode of spiritual life; it mocks [30]

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the bliss of spiritual being; it is bereft of permanence and [1] peace.

When human sense is quickened to behold aright the error,—the error of regarding Life, Truth, Love as material and not spiritual, or as both material and spirit- [5] ual,—it is able for the first time to discern the Science of good. But it must first see the error of its present erroneous course, to be able to behold the facts of Truth outside of the error; and, _vice versa_, when it discovers the truth, this uncovers the error and quickens the true [10] consciousness of God, good. May the human shadows of thought lengthen as they approach the light, until they are lost in light and no night is there!

In Science, sickness is healed upon the same Principle and by the same rule that sin is healed. To know the [15] supposed bodily belief of the patient and what has claimed to produce it, enables the practitioner to act more under- standingly in destroying this belief. Thus it is in heal- ing the moral sickness; the malicious mental operation must be understood in order to enable one to destroy [20] it and its effects. There is not sufficient spiritual power in the human thought to heal the sick or the sinful. Through the divine energies alone one must either get out of himself and into God so far that his consciousness is the reflection of the divine, or he must, through argu- [25] ment and the human consciousness of both evil and good, overcome evil.

The only difference between the healing of sin and the healing of sickness is, that sin must be _un_covered before it can be destroyed, and the moral sense be aroused to [30] reject the sense of error; while sickness must be cov- ered with the veil of harmony, and the consciousness be

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allowed to rejoice in the sense that it has nothing to mourn [1] over, but something to forget.

Human concepts run in extremes; they are like the action of sickness, which is either an excess of action or not action enough; they are fallible; they are neither [5] standards nor models.

If one asks me, Is my concept of you right? I reply, The human concept is always imperfect; relinquish your human concept of me, or of any one, and find the divine, and you have gained the right one—and never until then. People [10] give me too much attention of the misguided, fallible sort, and this misrepresents one through malice or ignorance.

My brother was a manufacturer; and one day a work- man in his mills, a practical joker, set a man who applied for work, in the overseer’s absence, to pour a bucket of [15] water every ten minutes on the regulator. When my brother returned and saw it, he said to the jester, “You must pay that man.” Some people try to tend folks, as if they should steer the regulator of mankind. God makes _us_ pay for tending the action that He adjusts. [20]

The regulator is governed by the principle that makes the machinery work rightly; and because it _is_ thus gov- erned, the folly of tending it is no mere jest. The divine Principle carries on His harmony.

Now turn from the metaphor of the mill to the Mother’s [25] four thousand children, most of whom, at about three years of scientific age, set up housekeeping alone. Certain students, being too much interested in themselves to think of helping others, go their way. They do not love Mother, but pretend to; they constantly go to her for help, interrupt [30] the home-harmony, criticise and disobey her; then “return to their vomit,”—world worship, pleasure seeking, and

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sense indulgence,—meantime declaring they “never dis- [1] obey Mother”! It exceeds my conception of human nature. Sin in its very nature is marvellous! Who but a moral idiot, sanguine of success in sin, can steal, and lie and lie, and lead the innocent to doom? History needs it, [5] and it has the grandeur of the loyal, self-forgetful, faith- ful Christian Scientists to overbalance this foul stuff.

When the Mother’s love can no longer promote peace in the family, wisdom is not “justified of her children.” When depraved reason is preferred to revelation, error [10] to Truth, and evil to good, and sense seams sounder than Soul, the children are tending the regulator; they are indeed losing the knowledge of the divine Principle and rules of Christian Science, whose fruits prove the nature of their source. A little more grace, a motive made pure, [15] a few truths tenderly told, a heart softened, a character subdued, a life consecrated, would restore the right action of the mental mechanism, and make manifest the move- ment of body and soul in accord with God.

Instead of relying on the Principle of all that really [20] exists,—to govern His own creation,—self-conceit, igno- rance, and pride would regulate God’s action. Expe- rience shows that humility is the first step in Christian Science, wherein all is controlled, not by man or laws material, but by wisdom, Truth, and Love. [25]

Go gaze on the eagle, his eye on the sun,
Fast gathering strength for a flight well begun,
As rising he rests in a liberty higher
Than genius inflated with worldly desire.