It is admitted by leaders in Christian Science that many among their followers insure, not only their buildings against fire, but also their lives against accident, sickness, and death. Of course, death can be caused only by sickness, accident, or old age. It follows that the Christian Scientist takes thought of accident, sickness, and old age, and guards against them precisely as non-Christian Scientists do. I know also of Christian Scientists who are in the life insurance business--that is to say, while they deny sickness and accident they argue with their clients that it is the part of wisdom, as well as a duty they owe their families, to buy insurance. Is that the way to practise what one professes? Let us continue. Mrs. Eddy declares there is no matter, and then she proceeds to write a book. Why could not Mrs. Eddy communicate her revelation to her pupils without the help of a book? Would not that have been a real miracle? Why should Absolute Mind be dependent upon ink and type? Is not a book--its paper, its cloth, its ink, its glue and boards--as material as any drug which the chemist manufactures? If Mrs. Eddy is not able to reach the minds of her disciples without appealing to their senses of touch and sight, why condemn the doctors for using equally material means to influence their patients? But Mrs. Eddy goes beyond the physician in her materialism. A doctor, for example, invents an instrument to render surgical operations less painful, but he does not patent his idea to protect his profits. Mrs. Eddy discovers "Divine healing" and copyrights it. Moreover, the physician is the inventor of his own instrument. Mrs. Eddy declares that her book is from God, and then proceeds to copyright what does not belong to her. The hosts of people who proclaim Mrs. Eddy's name and bend the knee to her do not seem to reflect that to copyright God's thoughts is an attempt to copyright the Deity. A New England woman plans to secure a corner on the Divine mind for commercial purposes, else why does she charge such high prices for her book? And yet not one of her admiring followers breathes even a murmur against it. It has been said that the lady copyrighted her books and asked a big price for them, netting her nearly five hundred per cent, profit, not because she wanted the money, but to make the buyers appreciate the book. But what becomes of "Divine" science if it must count on money to make people appreciate its merits? If the Eddyites may use money to influence minds, why may not a doctor use drugs to get results?