Chapter IX. The Fruit Of Spirit

Chapter IX. The Fruit Of SpiritAn AllegoryPicture to yourself“a city set upon a hill,”a [2]celestial city above all clouds, in serene azure andunfathomable glory: having no temple therein, for God isthe temple thereof; nor need of the sun, neither of the [5]moon, for God doth lighten it. Then from this sacredsummit 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 hideamong the rocks, beasts of prey prowl in the path, wolvesin sheep's clothing are ready to devour; but the Strangermeets and masters their secret and open attacks withserene confidence. [15]The Stranger eventually stands in the valley at thefoot of the mountain. He saith unto the patient toilerstherein:“What do ye here? Would ye ascend the moun-tain,—climbing its rough cliffs, hushing the hissingserpents, taming the beasts of prey,—and bathe in its [20]streams, rest in its cool grottos, and drink from its livingfountains? The way winds and widens in the valley;up the hill it is straight and narrow, and few there be thatfind it.”[pg 324]His converse with the watchers and workers in the [1]valley closes, and he makes his way into the streets of acity made with hands.Pausing at the threshold of a palatial dwelling, heknocks and waits. The door is shut. He hears the [5]sounds of festivity and mirth; youth, manhood, and agegayly tread the gorgeously tapestried parlors, dancing-halls, and banquet-rooms. But a little while, and themusic 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 waitethat 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 fromthat dwelling, through the clearer pane of his own hearttired of sin, can see the Stranger.Startled beyond measure at beholding him, this mortalinmate 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 fromhis comrades, he departs; then turns back,—he is afraidto go on and to meet the Stranger. So he returns to thehouse, only to find the lights all wasted and the music [25]fled. Finding no happiness within, he rushes againinto the lonely streets, seeking peace but finding none.Naked, hungry, athirst, this time he struggles on, andat length reaches the pleasant path of the valley at thefoot of the mountain, whence he may hopefully look for [30]the reappearance of the Stranger, and receive his heavenlyguidance.[pg 325]The Stranger enters a massive carved stone mansion, [1]and saith unto the dwellers therein,“Blessed are thepoor in spirit: for theirs is the kingdom of heaven.”Butthey 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: theyhave plenty of pelf, and fear not to fall upon the Stranger, [10]seize his pearls, throw them away, and afterwards try tokill him.Somewhat disheartened, he patiently seeks anotherdwelling,—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 theirbacks, lie stretched on the floor, dreaming away thehours. Balancing on one foot, with eyes half open,the porter starts up in blank amazement and looks atthe Stranger, calls out, rubs his eyes,—amazed beyond [20]measure that anybody is animated with a purpose, andseen working for it!They in this house are those that“provoke Him inthe wilderness, and grieve Him in the desert.”Awayfrom this charnel-house of the so-called living, the Stranger [25]turns quickly, and wipes off the dust from his feet as atestimony against sensualism in its myriad forms. Ashe departs, he sees robbers finding ready ingress to thatdwelling 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[pg 326]sick, cast out devils, raise the dead; for the Scripture [1]saith the law of the Spirit of life in Christ Jesus hathmade you free from the law of sin and death.”Andtheycast him out.Once more he seeks the dwelling-place of mortals and [5]knocks loudly. The door is burst open, and sufferersshriek for help: that house is on fire! The flames caughtin the dwelling of luxury, where the blind saw them not,but the flesh at length did feel them; thence they spreadto the house of slumberers who heeded them not, until [10]they became unmanageable; fed by the fat of hypocrisyand vainglory, they consumed the next dwelling; thencrept unseen into the synagogue, licking up the bloodof martyrs and wrapping their altars in ruins.“God is aconsuming 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'shouse, if they would be led to the valley and up themount. [20]Seeing the wisdom of withdrawing from those whopersistently rejected him, the Stranger returned to thevalley; first, to meet with joy his own, to wash theirfeet, and take them up the mountain. Well might thisheavenly messenger exclaim,“O Jerusalem, Jerusalem,[25]thou that killest the prophets, and stonest them whichare sent unto thee,... Behold, your house is left untoyou desolate.”Discerning in his path the penitent one who had gropedhis 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[pg 327]turned my misnamed joys to sorrow. When I went back [1]into the house to take something out of it, my miseryincreased; so I came hither, hoping that I might followthee 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 thegood part; follow me.”Many there were who had entered the valley to specu- [10]late in worldly policy, religion, politics, finance, and tosearch for wealth and fame. These had heavy baggageof 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, andbetimes burden them with their own. Despairing ofgaining the summit, loaded as they are, they conclude tostop and lay down a few of the heavy weights,—but [20]only to take them up again, more than ever determinednot to part with their baggage.All this time the Stranger is pointing the way, show-ing them their folly, rebuking their pride, consoling theirafflictions, 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, theyplunge headlong over the jagged rocks. [30]Then he who has no baggage goes back and kindlybinds up their wounds, wipes away the blood stains, and[pg 328]would help them on; but suddenly the Stranger shouts, [1]“Let them alone; they must learn from the things theysuffer. Make thine own way; and if thou strayest, listenfor the mountain-horn, and it will call thee back to thepath 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 spiritualidea which from the summit of bliss surveys the vale ofthe flesh, to burst the bubbles of earth with a breath of [10]heaven, and acquaint sensual mortals with the mysteryof godliness,—unchanging, unquenchable Love? Hastnot thou heard this Christ knock at the door of thine ownheart, and closed it against Truth, to“eat and drinkwith the drunken”? Hast thou been driven by suffer- [15]ing to the foot of the mount, but earth-bound, burdenedby 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 wakenedthrough the baptism of fire? [20]He alone ascends the hill of Christian Science whofollows the Way-shower, the spiritual presence and ideaof God. Whatever obstructs the way,—causing tostumble, fall, or faint, those mortals who are strivingto enter the path,—divine Love will remove; and up- [25]lift the fallen and strengthen the weak. Therefore, giveup thy earth-weights; and observe the apostle's admoni-tion,“Forgetting those things which are behind, andreaching 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 everlastingglory.[pg 329]Voices Of SpringMine is an obstinatepenchantfor 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 earthin order; and between taking up the white carpets andputting down the green ones, her various apartments aredismally dirty.Spring is my sweetheart, whose voices are sad or glad, [10]even as the heart may be; restoring in memory the sweetrhythm of unforgotten harmonies, or touching tenderlyits tearful tones.Spring passes over mountain and meadow, waking upthe world; weaving the wavy grass, nursing the timid [15]spray, stirring the soft breeze; rippling all nature inceaseless flow, with“breath all odor and cheek all bloom.”Whatever else droops, spring is gay: her little feet triplightly 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 thesea. Her dainty fingers put the fur cap on pussy-willow,paint in pink the petals of arbutus, and sweep in softstrains her Orphean lyre.“The voice of the turtle isheard in our land.”The snow-bird that tarried through [25]the storm, now chirps to the breeze; the cuckoo soundsher invisible lute, calling the feathered tribe back to theirsummer homes. Old robin, though stricken to the heartwith winter's snow, prophesies of fair earth and sunnyskies. The brooklet sings melting murmurs to merry [30][pg 330]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 gentlyto the springtide of Christ's dear love. St. Paul wrote, [10]“Rejoice in the Lord always.”And why not, since man'spossibilities are infinite, bliss is eternal, and the conscious-ness thereof is here and now?The alders bend over the streams to shake out theirtresses in the water-mirrors; let mortals bow before the [15]creator, and, looking through Love's transparency, beholdman in God's own image and likeness, arranging in thebeauty of holiness each budding thought. It is good totalk with our past hours, and learn what report theybear, 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, shouldfreshen the fragrance of being. Nature's first and lastlessons teach man to be kind, and even pride shouldsanction what our natures need. Popularity,—what is [25]it? A mere mendicant that boasts and begs, and Goddenies charity.When gentle violet lifts its blue eye to heaven, andcrown 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 waitson the elements to put forth its slender blade, construct[pg 331]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'smass of wonders into their hands? When downtroddenlike the grass, did it make them humble, loving, obedi- [5]ent, full of good odor, and cause them to wait patientlyon God for man's rich heritage,—“dominion over allthe earth”? Thus abiding in Truth, the warmth andsunlight of prayer and praise and understanding willripen 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 tremulouswith tenderness, calls them to her breast, do mortalsremembertheircradle hymns, and thank God for those [15]redemptive words from a mother's lips which taughtthem 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 thefrozen 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 Principlereigns in the realm of the real, and is“God with us,”theI 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[pg 332]is seen kindling the stars, rolling the worlds, reflecting [1]all space and Life,—but not life in matter. Wiselygoverning, 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 ChristianScience in“the long winter of our discontent,”are openflung. Its seedtime has come to enrich earth and en-robe man in righteousness; may its sober-suited autumnfollow with hues of heaven, ripened sheaves, and harvest [10]songs.“Where Art Thou?”In the allegory of Genesis, third chapter and ninthverse, two mortals, walking in the cool of the day midstthe stately palms, many-hued blossoms, perfume-laden [15]breezes, and crystal streams of the Orient, pondered thethings of man and God.A sense of evil is supposed to have spoken, been listenedto, and afterwards to have formed an evil sense thatblinded 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, asupposition; second, a false belief; third, suffering;fourth, death.Is man the supposer, false believer, sufferer? [25]Not man, but a mortal—the antipode of immortalman. 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][pg 333]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 errora palpable falsity, yea, nothingness; on the basis thatblack is not a color because it absorbs all the rays oflight.The“Alpha and Omega”of Christian Science voices [10]this question: Where do we hold intelligence to be? Isit in both evil and good, in matter as well as Spirit?If so, we are literally and practically denying that God,good, is supreme,allpower 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 fromthe divine source of being,—calling on matter to workout the problem of Mind, to aid in understanding andsecuring 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?”Theworshippers of Baal worshipped the sun. They believedthat 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 singlequality or quantity!—the grand realities of Mind, thusto exemplify the power of Truth and Love.The ancient Chaldee hung his destiny out upon the [30]heavens; but ancient or modern Christians, instructed indivine Science, know that the prophet better understood[pg 334]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 doestThou?”Astrology is well in its place, but this place is second- [5]ary. Necromancy has no foundation,—in fact, nointelligence; and the belief that it has, deceives itself.Whatever simulates power and Truth in matter, does thisas a lie declaring itself, that mortals' faith in matter mayhave the effect of power; but when the whole fabrication [10]is found to be a lie, away goes all its supposed power andprestige.Why do Christian Scientists treat diseaseasdisease,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 mustfind error to benothing: then, andonlythen, do youhandle it in Science. The diabolism of suppositionalevil at work in the name of good, is a lie of the highestdegree 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 meansof matter, or Mind? Is matter Truth? No! Then itcannot 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 foryou divine Science, which saith,“Be not overcome ofevil, but overcome evil with good,”and you have notloved sufficiently to understand this Golden Rule anddemonstrate the might of perfect Love that casteth out[pg 335]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 whenhe looketh not for him, and in an hour that he is notaware 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, asthey say, having too much charity; but neither movesme from the path made luminous by divine Love. [15]In my public works I lay bare the ability, in belief, ofevil to break the Decalogue,—to murder, steal, commitadultery, and so on. Those who deny my wisdom orright to expose error, are either willing participants inwrong, afraid of its supposed power, or ignorant of it. [20]The notion that one is covering iniquity by assertingits nothingness, is a fault of zealots, who, like Peter,sleep when the Watcher bids them watch, and when thehour of trial comes would cut off somebody's ears. Suchpeople say,“Would you have me get out of a burning[25]house, or stay in it?”I would have you already out, andknowthat you areout; also, to remember the Scripture concerning thosewho do evil that good may come,—“whose damnationis just;”and that whoso departeth from divine Science, [30]seeking power or good aside from God, has done himselfharm.[pg 336]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 nevertrue? It is your province to wrestle with error, to handlethe serpent and bruise its head; but you cannot, as a [5]Christian Scientist, resort to stones and clubs,—yea, tomatter,—to kill the serpent of a material mind.Do you love that which represents God most, His highestidea as seen to-day? No!Then you would hate Jesus if you saw him personally, [10]and knew your right obligations towards him. He wouldinsist on the rule and demonstration of divine Science:even that you first cast out your own dislike and hatredof God's idea,—the beam in your own eye that hindersyour seeing clearly how to cast the mote of evil out of [15]other eyes. You cannot demonstrate the Principle ofChristian Science and not love its idea: we gather notgrapes of thorns, nor figs of thistles.Where art thou?

An AllegoryPicture to yourself“a city set upon a hill,”a [2]celestial city above all clouds, in serene azure andunfathomable glory: having no temple therein, for God isthe temple thereof; nor need of the sun, neither of the [5]moon, for God doth lighten it. Then from this sacredsummit 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 hideamong the rocks, beasts of prey prowl in the path, wolvesin sheep's clothing are ready to devour; but the Strangermeets and masters their secret and open attacks withserene confidence. [15]The Stranger eventually stands in the valley at thefoot of the mountain. He saith unto the patient toilerstherein:“What do ye here? Would ye ascend the moun-tain,—climbing its rough cliffs, hushing the hissingserpents, taming the beasts of prey,—and bathe in its [20]streams, rest in its cool grottos, and drink from its livingfountains? The way winds and widens in the valley;up the hill it is straight and narrow, and few there be thatfind it.”[pg 324]His converse with the watchers and workers in the [1]valley closes, and he makes his way into the streets of acity made with hands.Pausing at the threshold of a palatial dwelling, heknocks and waits. The door is shut. He hears the [5]sounds of festivity and mirth; youth, manhood, and agegayly tread the gorgeously tapestried parlors, dancing-halls, and banquet-rooms. But a little while, and themusic 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 waitethat 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 fromthat dwelling, through the clearer pane of his own hearttired of sin, can see the Stranger.Startled beyond measure at beholding him, this mortalinmate 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 fromhis comrades, he departs; then turns back,—he is afraidto go on and to meet the Stranger. So he returns to thehouse, only to find the lights all wasted and the music [25]fled. Finding no happiness within, he rushes againinto the lonely streets, seeking peace but finding none.Naked, hungry, athirst, this time he struggles on, andat length reaches the pleasant path of the valley at thefoot of the mountain, whence he may hopefully look for [30]the reappearance of the Stranger, and receive his heavenlyguidance.[pg 325]The Stranger enters a massive carved stone mansion, [1]and saith unto the dwellers therein,“Blessed are thepoor in spirit: for theirs is the kingdom of heaven.”Butthey 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: theyhave plenty of pelf, and fear not to fall upon the Stranger, [10]seize his pearls, throw them away, and afterwards try tokill him.Somewhat disheartened, he patiently seeks anotherdwelling,—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 theirbacks, lie stretched on the floor, dreaming away thehours. Balancing on one foot, with eyes half open,the porter starts up in blank amazement and looks atthe Stranger, calls out, rubs his eyes,—amazed beyond [20]measure that anybody is animated with a purpose, andseen working for it!They in this house are those that“provoke Him inthe wilderness, and grieve Him in the desert.”Awayfrom this charnel-house of the so-called living, the Stranger [25]turns quickly, and wipes off the dust from his feet as atestimony against sensualism in its myriad forms. Ashe departs, he sees robbers finding ready ingress to thatdwelling 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[pg 326]sick, cast out devils, raise the dead; for the Scripture [1]saith the law of the Spirit of life in Christ Jesus hathmade you free from the law of sin and death.”Andtheycast him out.Once more he seeks the dwelling-place of mortals and [5]knocks loudly. The door is burst open, and sufferersshriek for help: that house is on fire! The flames caughtin the dwelling of luxury, where the blind saw them not,but the flesh at length did feel them; thence they spreadto the house of slumberers who heeded them not, until [10]they became unmanageable; fed by the fat of hypocrisyand vainglory, they consumed the next dwelling; thencrept unseen into the synagogue, licking up the bloodof martyrs and wrapping their altars in ruins.“God is aconsuming 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'shouse, if they would be led to the valley and up themount. [20]Seeing the wisdom of withdrawing from those whopersistently rejected him, the Stranger returned to thevalley; first, to meet with joy his own, to wash theirfeet, and take them up the mountain. Well might thisheavenly messenger exclaim,“O Jerusalem, Jerusalem,[25]thou that killest the prophets, and stonest them whichare sent unto thee,... Behold, your house is left untoyou desolate.”Discerning in his path the penitent one who had gropedhis 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[pg 327]turned my misnamed joys to sorrow. When I went back [1]into the house to take something out of it, my miseryincreased; so I came hither, hoping that I might followthee 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 thegood part; follow me.”Many there were who had entered the valley to specu- [10]late in worldly policy, religion, politics, finance, and tosearch for wealth and fame. These had heavy baggageof 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, andbetimes burden them with their own. Despairing ofgaining the summit, loaded as they are, they conclude tostop and lay down a few of the heavy weights,—but [20]only to take them up again, more than ever determinednot to part with their baggage.All this time the Stranger is pointing the way, show-ing them their folly, rebuking their pride, consoling theirafflictions, 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, theyplunge headlong over the jagged rocks. [30]Then he who has no baggage goes back and kindlybinds up their wounds, wipes away the blood stains, and[pg 328]would help them on; but suddenly the Stranger shouts, [1]“Let them alone; they must learn from the things theysuffer. Make thine own way; and if thou strayest, listenfor the mountain-horn, and it will call thee back to thepath 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 spiritualidea which from the summit of bliss surveys the vale ofthe flesh, to burst the bubbles of earth with a breath of [10]heaven, and acquaint sensual mortals with the mysteryof godliness,—unchanging, unquenchable Love? Hastnot thou heard this Christ knock at the door of thine ownheart, and closed it against Truth, to“eat and drinkwith the drunken”? Hast thou been driven by suffer- [15]ing to the foot of the mount, but earth-bound, burdenedby 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 wakenedthrough the baptism of fire? [20]He alone ascends the hill of Christian Science whofollows the Way-shower, the spiritual presence and ideaof God. Whatever obstructs the way,—causing tostumble, fall, or faint, those mortals who are strivingto enter the path,—divine Love will remove; and up- [25]lift the fallen and strengthen the weak. Therefore, giveup thy earth-weights; and observe the apostle's admoni-tion,“Forgetting those things which are behind, andreaching 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 everlastingglory.[pg 329]

Picture to yourself“a city set upon a hill,”a [2]celestial city above all clouds, in serene azure andunfathomable glory: having no temple therein, for God isthe temple thereof; nor need of the sun, neither of the [5]moon, for God doth lighten it. Then from this sacredsummit 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.

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 hideamong the rocks, beasts of prey prowl in the path, wolvesin sheep's clothing are ready to devour; but the Strangermeets and masters their secret and open attacks withserene confidence. [15]

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 thefoot of the mountain. He saith unto the patient toilerstherein:“What do ye here? Would ye ascend the moun-tain,—climbing its rough cliffs, hushing the hissingserpents, taming the beasts of prey,—and bathe in its [20]streams, rest in its cool grottos, and drink from its livingfountains? The way winds and widens in the valley;up the hill it is straight and narrow, and few there be thatfind it.”

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.”

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

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, heknocks and waits. The door is shut. He hears the [5]sounds of festivity and mirth; youth, manhood, and agegayly tread the gorgeously tapestried parlors, dancing-halls, and banquet-rooms. But a little while, and themusic 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 waitethat the door.

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 fromthat dwelling, through the clearer pane of his own hearttired of sin, can see the Stranger.

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 mortalinmate 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 fromhis comrades, he departs; then turns back,—he is afraidto go on and to meet the Stranger. So he returns to thehouse, only to find the lights all wasted and the music [25]fled. Finding no happiness within, he rushes againinto the lonely streets, seeking peace but finding none.Naked, hungry, athirst, this time he struggles on, andat length reaches the pleasant path of the valley at thefoot of the mountain, whence he may hopefully look for [30]the reappearance of the Stranger, and receive his heavenlyguidance.

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.

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

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: theyhave plenty of pelf, and fear not to fall upon the Stranger, [10]seize his pearls, throw them away, and afterwards try tokill him.

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 anotherdwelling,—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 theirbacks, lie stretched on the floor, dreaming away thehours. Balancing on one foot, with eyes half open,the porter starts up in blank amazement and looks atthe Stranger, calls out, rubs his eyes,—amazed beyond [20]measure that anybody is animated with a purpose, andseen working for it!

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 inthe wilderness, and grieve Him in the desert.”Awayfrom this charnel-house of the so-called living, the Stranger [25]turns quickly, and wipes off the dust from his feet as atestimony against sensualism in its myriad forms. Ashe departs, he sees robbers finding ready ingress to thatdwelling of sleepers in the midst of murderous hordes,without watchers and the doors unbarred! [30]

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

Next he enters a place of worship, and saith unto them,

“Go ye into all the world; preach the gospel, heal the

sick, cast out devils, raise the dead; for the Scripture [1]saith the law of the Spirit of life in Christ Jesus hathmade you free from the law of sin and death.”Andtheycast him out.

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.”Andthey

cast him out.

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

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'shouse, if they would be led to the valley and up themount. [20]

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 whopersistently rejected him, the Stranger returned to thevalley; first, to meet with joy his own, to wash theirfeet, and take them up the mountain. Well might thisheavenly messenger exclaim,“O Jerusalem, Jerusalem,[25]thou that killest the prophets, and stonest them whichare sent unto thee,... Behold, your house is left untoyou desolate.”

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 gropedhis way from the dwelling of luxury, the Stranger saith [30]unto him,“Wherefore comest thou hither?”

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

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

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?”

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 thegood part; follow me.”

“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 tosearch for wealth and fame. These had heavy baggageof their own, and insisted upon taking all of it with them,which must greatly hinder their ascent.

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, andbetimes burden them with their own. Despairing ofgaining the summit, loaded as they are, they conclude tostop and lay down a few of the heavy weights,—but [20]only to take them up again, more than ever determinednot to part with their baggage.

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 theirafflictions, and helping them on, saying,“He that loseth[25]his life for my sake, shall find it.”

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, theyplunge headlong over the jagged rocks. [30]

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 kindlybinds up their wounds, wipes away the blood stains, and

Then he who has no baggage goes back and kindly

binds up their wounds, wipes away the blood stains, and

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

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 spiritualidea which from the summit of bliss surveys the vale ofthe flesh, to burst the bubbles of earth with a breath of [10]heaven, and acquaint sensual mortals with the mysteryof godliness,—unchanging, unquenchable Love? Hastnot thou heard this Christ knock at the door of thine ownheart, and closed it against Truth, to“eat and drinkwith the drunken”? Hast thou been driven by suffer- [15]ing to the foot of the mount, but earth-bound, burdenedby 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 wakenedthrough the baptism of fire? [20]

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 whofollows the Way-shower, the spiritual presence and ideaof God. Whatever obstructs the way,—causing tostumble, fall, or faint, those mortals who are strivingto enter the path,—divine Love will remove; and up- [25]lift the fallen and strengthen the weak. Therefore, giveup thy earth-weights; and observe the apostle's admoni-tion,“Forgetting those things which are behind, andreaching 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 everlastingglory.

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.

Voices Of SpringMine is an obstinatepenchantfor 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 earthin order; and between taking up the white carpets andputting down the green ones, her various apartments aredismally dirty.Spring is my sweetheart, whose voices are sad or glad, [10]even as the heart may be; restoring in memory the sweetrhythm of unforgotten harmonies, or touching tenderlyits tearful tones.Spring passes over mountain and meadow, waking upthe world; weaving the wavy grass, nursing the timid [15]spray, stirring the soft breeze; rippling all nature inceaseless flow, with“breath all odor and cheek all bloom.”Whatever else droops, spring is gay: her little feet triplightly 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 thesea. Her dainty fingers put the fur cap on pussy-willow,paint in pink the petals of arbutus, and sweep in softstrains her Orphean lyre.“The voice of the turtle isheard in our land.”The snow-bird that tarried through [25]the storm, now chirps to the breeze; the cuckoo soundsher invisible lute, calling the feathered tribe back to theirsummer homes. Old robin, though stricken to the heartwith winter's snow, prophesies of fair earth and sunnyskies. The brooklet sings melting murmurs to merry [30][pg 330]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 gentlyto the springtide of Christ's dear love. St. Paul wrote, [10]“Rejoice in the Lord always.”And why not, since man'spossibilities are infinite, bliss is eternal, and the conscious-ness thereof is here and now?The alders bend over the streams to shake out theirtresses in the water-mirrors; let mortals bow before the [15]creator, and, looking through Love's transparency, beholdman in God's own image and likeness, arranging in thebeauty of holiness each budding thought. It is good totalk with our past hours, and learn what report theybear, 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, shouldfreshen the fragrance of being. Nature's first and lastlessons teach man to be kind, and even pride shouldsanction what our natures need. Popularity,—what is [25]it? A mere mendicant that boasts and begs, and Goddenies charity.When gentle violet lifts its blue eye to heaven, andcrown 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 waitson the elements to put forth its slender blade, construct[pg 331]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'smass of wonders into their hands? When downtroddenlike the grass, did it make them humble, loving, obedi- [5]ent, full of good odor, and cause them to wait patientlyon God for man's rich heritage,—“dominion over allthe earth”? Thus abiding in Truth, the warmth andsunlight of prayer and praise and understanding willripen 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 tremulouswith tenderness, calls them to her breast, do mortalsremembertheircradle hymns, and thank God for those [15]redemptive words from a mother's lips which taughtthem 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 thefrozen 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 Principlereigns in the realm of the real, and is“God with us,”theI 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[pg 332]is seen kindling the stars, rolling the worlds, reflecting [1]all space and Life,—but not life in matter. Wiselygoverning, 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 ChristianScience in“the long winter of our discontent,”are openflung. Its seedtime has come to enrich earth and en-robe man in righteousness; may its sober-suited autumnfollow with hues of heaven, ripened sheaves, and harvest [10]songs.

Mine is an obstinatepenchantfor 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]

Mine is an obstinatepenchantfor 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 earthin order; and between taking up the white carpets andputting down the green ones, her various apartments aredismally dirty.

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 sweetrhythm of unforgotten harmonies, or touching tenderlyits tearful tones.

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 upthe world; weaving the wavy grass, nursing the timid [15]spray, stirring the soft breeze; rippling all nature inceaseless flow, with“breath all odor and cheek all bloom.”Whatever else droops, spring is gay: her little feet triplightly 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 thesea. Her dainty fingers put the fur cap on pussy-willow,paint in pink the petals of arbutus, and sweep in softstrains her Orphean lyre.“The voice of the turtle isheard in our land.”The snow-bird that tarried through [25]the storm, now chirps to the breeze; the cuckoo soundsher invisible lute, calling the feathered tribe back to theirsummer homes. Old robin, though stricken to the heartwith winter's snow, prophesies of fair earth and sunnyskies. The brooklet sings melting murmurs to merry [30]

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]

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

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 gentlyto the springtide of Christ's dear love. St. Paul wrote, [10]“Rejoice in the Lord always.”And why not, since man'spossibilities are infinite, bliss is eternal, and the conscious-ness thereof is here and now?

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 theirtresses in the water-mirrors; let mortals bow before the [15]creator, and, looking through Love's transparency, beholdman in God's own image and likeness, arranging in thebeauty of holiness each budding thought. It is good totalk with our past hours, and learn what report theybear, 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, shouldfreshen the fragrance of being. Nature's first and lastlessons teach man to be kind, and even pride shouldsanction what our natures need. Popularity,—what is [25]it? A mere mendicant that boasts and begs, and Goddenies charity.

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, andcrown 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 waitson the elements to put forth its slender blade, construct

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

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'smass of wonders into their hands? When downtroddenlike the grass, did it make them humble, loving, obedi- [5]ent, full of good odor, and cause them to wait patientlyon God for man's rich heritage,—“dominion over allthe earth”? Thus abiding in Truth, the warmth andsunlight of prayer and praise and understanding willripen the fruits of Spirit, and goodness will have its spring- [10]tide of freedom and greatness.

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 tremulouswith tenderness, calls them to her breast, do mortalsremembertheircradle hymns, and thank God for those [15]redemptive words from a mother's lips which taughtthem the Lord's Prayer?

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

remembertheircradle 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.

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 thefrozen 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 Principlereigns in the realm of the real, and is“God with us,”theI am.

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,”

theI 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

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

is seen kindling the stars, rolling the worlds, reflecting [1]all space and Life,—but not life in matter. Wiselygoverning, 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]

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 ChristianScience in“the long winter of our discontent,”are openflung. Its seedtime has come to enrich earth and en-robe man in righteousness; may its sober-suited autumnfollow with hues of heaven, ripened sheaves, and harvest [10]songs.

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 ninthverse, two mortals, walking in the cool of the day midstthe stately palms, many-hued blossoms, perfume-laden [15]breezes, and crystal streams of the Orient, pondered thethings of man and God.A sense of evil is supposed to have spoken, been listenedto, and afterwards to have formed an evil sense thatblinded 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, asupposition; second, a false belief; third, suffering;fourth, death.Is man the supposer, false believer, sufferer? [25]Not man, but a mortal—the antipode of immortalman. 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][pg 333]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 errora palpable falsity, yea, nothingness; on the basis thatblack is not a color because it absorbs all the rays oflight.The“Alpha and Omega”of Christian Science voices [10]this question: Where do we hold intelligence to be? Isit in both evil and good, in matter as well as Spirit?If so, we are literally and practically denying that God,good, is supreme,allpower 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 fromthe divine source of being,—calling on matter to workout the problem of Mind, to aid in understanding andsecuring 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?”Theworshippers of Baal worshipped the sun. They believedthat 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 singlequality or quantity!—the grand realities of Mind, thusto exemplify the power of Truth and Love.The ancient Chaldee hung his destiny out upon the [30]heavens; but ancient or modern Christians, instructed indivine Science, know that the prophet better understood[pg 334]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 doestThou?”Astrology is well in its place, but this place is second- [5]ary. Necromancy has no foundation,—in fact, nointelligence; and the belief that it has, deceives itself.Whatever simulates power and Truth in matter, does thisas a lie declaring itself, that mortals' faith in matter mayhave the effect of power; but when the whole fabrication [10]is found to be a lie, away goes all its supposed power andprestige.Why do Christian Scientists treat diseaseasdisease,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 mustfind error to benothing: then, andonlythen, do youhandle it in Science. The diabolism of suppositionalevil at work in the name of good, is a lie of the highestdegree 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 meansof matter, or Mind? Is matter Truth? No! Then itcannot 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 foryou divine Science, which saith,“Be not overcome ofevil, but overcome evil with good,”and you have notloved sufficiently to understand this Golden Rule anddemonstrate the might of perfect Love that casteth out[pg 335]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 whenhe looketh not for him, and in an hour that he is notaware 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, asthey say, having too much charity; but neither movesme from the path made luminous by divine Love. [15]In my public works I lay bare the ability, in belief, ofevil to break the Decalogue,—to murder, steal, commitadultery, and so on. Those who deny my wisdom orright to expose error, are either willing participants inwrong, afraid of its supposed power, or ignorant of it. [20]The notion that one is covering iniquity by assertingits nothingness, is a fault of zealots, who, like Peter,sleep when the Watcher bids them watch, and when thehour of trial comes would cut off somebody's ears. Suchpeople say,“Would you have me get out of a burning[25]house, or stay in it?”I would have you already out, andknowthat you areout; also, to remember the Scripture concerning thosewho do evil that good may come,—“whose damnationis just;”and that whoso departeth from divine Science, [30]seeking power or good aside from God, has done himselfharm.[pg 336]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 nevertrue? It is your province to wrestle with error, to handlethe serpent and bruise its head; but you cannot, as a [5]Christian Scientist, resort to stones and clubs,—yea, tomatter,—to kill the serpent of a material mind.Do you love that which represents God most, His highestidea as seen to-day? No!Then you would hate Jesus if you saw him personally, [10]and knew your right obligations towards him. He wouldinsist on the rule and demonstration of divine Science:even that you first cast out your own dislike and hatredof God's idea,—the beam in your own eye that hindersyour seeing clearly how to cast the mote of evil out of [15]other eyes. You cannot demonstrate the Principle ofChristian Science and not love its idea: we gather notgrapes of thorns, nor figs of thistles.Where art thou?

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

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 listenedto, and afterwards to have formed an evil sense thatblinded the eyes of reason, masked with deformity the [20]glories of revelation, and shamed the face of mortals.

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, asupposition; second, a false belief; third, suffering;fourth, death.

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 immortalman. Supposing, false believing, suffering are not fac-ulties of Mind, but are qualities of error.

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]

The supposition is, that God and His idea are not all-

power; that there is something besides Him; that this [30]

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 errora palpable falsity, yea, nothingness; on the basis thatblack is not a color because it absorbs all the rays oflight.

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? Isit in both evil and good, in matter as well as Spirit?If so, we are literally and practically denying that God,good, is supreme,allpower and presence, and are turn-ing away from the only living and true God, to“lords[15]many and gods many.”

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,allpower 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 fromthe divine source of being,—calling on matter to workout the problem of Mind, to aid in understanding andsecuring the sweet harmonies of Spirit that relate to the [20]universe, including man?

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?”Theworshippers of Baal worshipped the sun. They believedthat 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 singlequality or quantity!—the grand realities of Mind, thusto exemplify the power of Truth and Love.

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 indivine Science, know that the prophet better understood

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

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 doestThou?”

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, nointelligence; and the belief that it has, deceives itself.Whatever simulates power and Truth in matter, does thisas a lie declaring itself, that mortals' faith in matter mayhave the effect of power; but when the whole fabrication [10]is found to be a lie, away goes all its supposed power andprestige.

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 diseaseasdisease,since there is no disease?

Why do Christian Scientists treat diseaseasdisease,

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 mustfind error to benothing: then, andonlythen, do youhandle it in Science. The diabolism of suppositionalevil at work in the name of good, is a lie of the highestdegree of nothingness: just reduce this falsity to its proper [20]denomination, and you have done with it.

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 benothing: then, andonlythen, 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 meansof matter, or Mind? Is matter Truth? No! Then itcannot antidote error.

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.

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 foryou divine Science, which saith,“Be not overcome ofevil, but overcome evil with good,”and you have notloved sufficiently to understand this Golden Rule anddemonstrate the might of perfect Love that casteth out

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

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

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;”

“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;

“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 whenhe looketh not for him, and in an hour that he is notaware of,

“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.”

“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, asthey say, having too much charity; but neither movesme from the path made luminous by divine Love. [15]

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, ofevil to break the Decalogue,—to murder, steal, commitadultery, and so on. Those who deny my wisdom orright to expose error, are either willing participants inwrong, afraid of its supposed power, or ignorant of it. [20]

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 assertingits nothingness, is a fault of zealots, who, like Peter,sleep when the Watcher bids them watch, and when thehour of trial comes would cut off somebody's ears. Suchpeople say,“Would you have me get out of a burning[25]house, or stay in it?”

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, andknowthat you areout; also, to remember the Scripture concerning thosewho do evil that good may come,—“whose damnationis just;”and that whoso departeth from divine Science, [30]seeking power or good aside from God, has done himselfharm.

I would have you already out, andknowthat 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.

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 nevertrue? It is your province to wrestle with error, to handlethe serpent and bruise its head; but you cannot, as a [5]Christian Scientist, resort to stones and clubs,—yea, tomatter,—to kill the serpent of a material mind.

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 highestidea as seen to-day? No!

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 wouldinsist on the rule and demonstration of divine Science:even that you first cast out your own dislike and hatredof God's idea,—the beam in your own eye that hindersyour seeing clearly how to cast the mote of evil out of [15]other eyes. You cannot demonstrate the Principle ofChristian Science and not love its idea: we gather notgrapes of thorns, nor figs of thistles.

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?

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