Beautiful Thoughts
by Henry Drummond
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August 29th. However active the intellectual or moral life may be, from the point of view of this other Life it is dead. That which is flesh is flesh. It wants, that is to say, the kind of Life which constitutes the difference between the Christian and the not-a-Christian, It has not yet been "born of the Spirit." Natural Law, p. 299.

August 30th. The protoplasm in man has a something in addition to its instincts or its habits. It has a capacity for God. In this capacity for God lies its receptivity; it is the very protoplasm that was necessary. The chamber is not only ready to receive the new Life, but the Guest is expected, and, till He comes, is missed. Till then the soul longs and yearns, wastes and pines, waving its tentacles piteously in the empty air, feeling after God if so be that it may find Him. This is not peculiar to the protoplasm of the Christian's soul. In every land and in every age there have been altars to the Known or Unknown God. Natural Law, p. 300.

August 31st. It is now agreed as a mere question of anthropology that the universal language of the human soul has always been "I perish with hunger." This is what fits it for Christ. There is a grandeur in this cry from the depths which makes its very unhappiness sublime. Natural Law, p. 300.

September 1st. In reflecting the character of Christ, it is no real obstacle that we may never have been in visible contact with Himself. Many men know Dante better than their own fathers. He influences them more. As a spiritual presence he is more near to them, as a spiritual force more real. Is there any reason why a greater than . . . Dante should not also instruct, inspire, and mould the characters of men? The Changed Life, pp. 38, 52.

September 2d. Mark this distinction. . . . Imitation is mechanical, reflection organic. The one is occasional, the other habitual. In the one case, man comes to God and imitates Him; in the other, God comes to man and imprints Himself upon him. It is quite true that there is an imitation of Christ which amounts to reflection. But Paul's term includes all that the other holds, and is open to no mistake. "Whom having not seen, I love." The Changed Life, p. 39.

September 3d. In paraphrase: We all reflecting as a mirror the character of Christ are transformed into the same Image from character to character—from a poor character to a better one, from a better one to one a little better still, from that to one still more complete, until by slow degrees the Perfect Image is attained. Here the solution of the problem of sanctification is compressed into a sentence: Reflect the character of Christ and you will become like Christ. The Changed Life, p. 24.

September 4th. Not more certain is it that it is something outside the thermometer that produces a change in the thermometer, than it is something outside the soul of man that produces a moral change upon him. That he must be susceptible to that change, that he must be a party to it, goes without saying; but that neither his aptitude nor his will can produce it is equally certain. The Changed Life, p. 20.

September 5th. Just as in an organism we have these three things— formative matter, formed matter, and the forming principle or life; so in the soul we have the old nature, the renewed nature, and. the transforming Life. Natural Law, p. 302.

September 6th. Is it hopeless to point out that one of the most recognizable characteristics of life is its unrecognizableness, and that the very token of its spiritual nature lies in its being beyond the grossness of our eyes? Natural Law, p. 302.

September 7th. According to the doctrine of Bio-genesis, life can only come from life. It was Christ's additional claim that His function in the world, was to give men Life. "I am come that ye might have Life, and that ye might have it more abundantly." This could, not refer to the natural life, for men had that already. He that hath the Son hath another Life. "Know ye not your own selves how that Jesus Christ is in you." Natural Law, p. 303.

September 8th. The recognition of the Ideal is the first step in the direction of Conformity. But let it be clearly observed that it is but a step. There is no vital connection between merely seeing the Ideal and being conformed to it. Thousands admire Christ who never become Christians. Natural Law, p. 306.

September 9th. For centuries men have striven to find out ways and means to conform themselves to the Christ Life. Impressive motives have been pictured, the proper circumstances arranged, the direction of effort defined, and men have toiled, struggled, and agonized to conform themselves to the Image of the Son. Can the protoplasm CONFORM ITSELF to its type? Can the embryo FASHION ITSELF? Is Conformity to Type produced by the matter OR BY THE LIFE, by the protoplasm or by the Type? Is organization the cause of life or the effect of it? It is the effect of it. Conformity to Type, therefore, is secured by the type. Christ makes the Christian. Natural Law, p. 307.

September 10th. O preposterous and vain man, thou who couldest not make a fingernail of thy body, thinkest thou to fashion this wonderful, mysterious, subtle soul of thine after the ineffable Image? Wilt thou ever permit thyself TO BE conformed to the Image of the Son? Wilt thou, who canst not add a cubit to thy stature, submit TO BE raised by the Type-Life within thee to the perfect stature of Christ Natural Law, p. 308.

September 11th. Men will still experiment "by works of righteousness which they have done" to earn the Ideal life. The doctrine of Human Inability, as the Church calls it, has always been objectionable to men who do not know themselves. Natural Law, p. 309.

September 12th. Let man choose Life; let him daily nourish his soul; let him forever starve the old life; let him abide continuously as a living branch in the Vine, and the True-Vine Life will flow into his soul, assimilating, renewing, conforming to Type, till Christ, pledged by His own law, be formed in him. Natural Law, p. 312.

September 13th. The work begun by Nature is finished by the Supernatural —as we are wont to call the higher natural. And as the veil is lifted by Christianity it strikes men dumb with wonder. For the goal of Evolution is Jesus Christ. Natural Law, p. 314.

September 14th. The Christian life is the only life that will ever be completed. Apart from Christ the life of man is a broken pillar, the race of men an unfinished pyramid. One by one in sight of Eternity all human Ideals fall short, one by one before the open grave all human hopes dissolve. Natural Law, p. 314.

September 15th. I do not think we ourselves are aware how much our religious life is made up of phrases; how much of what we call Christian experience is only a dialect of the Churches, a mere religious phraseology with almost nothing behind it in what we really feel and know. Pax Vobiscum, p. 12.

September 16th. The ceaseless chagrin of a self-centred life can be removed at once by learning Meekness and Lowliness of heart. He who learns them is forever proof against it. He lives henceforth a charmed life. Pax Vobiscum, p. 29.

September 17th. Great trials come at lengthened intervals, and we rise to breast them; but it is the petty friction of our everyday life with one another, the jar of business or of work, the discord of the domestic circle, the collapse of our ambition, the crossing of our will or the taking down of our conceit, which makes inward peace impossible. Pax Vobiscum, p. 28.

September 18th. There are people who go about the world looking out for slights, and they are necessarily miserable, for they find them at every turn—especially the imaginary ones. One has the same pity for such men as for the very poor. They are the morally illiterate. They have had no real education, for they have never learned how to live. Pax Vobiscum, p. 31.

September 19th. Christ never said much in mere words about the Christian graces. He lived them, He was them. Yet we do not merely copy Him. We learn His art by living with Him. Pax Vobiscum, p. 32.

September 20th. Christ's invitation to the weary and heavy-laden is a call to begin life over again upon a new principle—upon His own principle. "Watch My way of doing things," He says. "Follow Me. Take life as I take it. Be meek and lowly, and you will find Rest." Pax Vobiscum, p. 32.

September 21st. If a man could make himself humble to order, it might simplify matters, but we do not find that this happens. Hence we must all go through the mill. Hence death, death to the lower self, is the nearest gate and the quickest road to life. Pax Vobiscum, p. 35.

September 22d. Whatever rest is provided by Christianity for the children of God, it is certainly never contemplated that it should supersede personal effort. And any rest which ministers to indifference is immoral and unreal—it makes parasites and not men. Natural Law, p. 335.

September 23d. Just because God worketh in him, as the evidence and triumph of it, the true child of God works out his own salvation—works it out having really received it—not as a light thing, a superfluous labour, but with fear and trembling as a reasonable and indispensable service. Natural Law, p. 335.

September 24th. Christianity, as Christ taught, is the truest philosophy of life ever spoken. But let us be quite sure when we speak of Christianity, that we mean Christ's Christianity. Pax Vobiscum, p. 47.

September 25th. So far from ministering to growth, parasitism ministers to decay. So far from ministering to holiness, that is to wholeness, parasitism ministers to exactly the opposite. One by one the spiritual faculties droop and die, one by one from lack of exercise the muscles of the soul grow weak and flaccid, one by one the moral activities cease. So from him that hath not, is taken away that which he hath, and after a few years of parasitism there is nothing left to save. Natural Law, p. 336.

September 26th. The natural life, not less than the eternal, is the gift of God. But life in either case is the beginning of growth and not the end of grace. To pause where we should begin, to retrograde where we should advance, to seek a mechanical security that we may cover inertia and find a wholesale salvation in which there is no personal sanctification—this is Parasitism. Natural Law, p. 336.

September 27th. Could we investigate the spirit as a living organism, or study the soul of the backslider on principles of comparative anatomy, we should have a revelation of the organic effects of sin, even of the mere sin of carelessness as to growth and work, which must revolutionize our ideas of practical religion. There is no room for the doubt even that what goes on in the body does not with equal certainty take place in the spirit under the corresponding conditions. Natural Law, p. 345.

September 28th. It is the beautiful work of Christianity everywhere to adjust the burden of life to those who bear it, and them to it. It has a perfectly miraculous gift of healing. Without doing any violence to human nature it sets it right with life, harmonizing it with all surrounding things, and restoring those who are jaded with the fatigue and dust of the world to a new grace of living. Pax Vobiscum, p. 46.

September 29th. The penalty of backsliding is not something unreal and vague, some unknown quantity which may be measured out to us disproportionately, or which, perchance, since God is good, we may altogether evade. The consequences are already marked within the structure of the soul. So to speak, they are physiological. The thing effected by our in difference or by our indulgence is not the book of final judgment, but the present fabric of the soul. Natural Law, p. 346.

September 30th. The punishment of degeneration is simply degeneration— the loss of functions, the decay of organs, the atrophy of the spiritual nature. It is well known that the recovery of the backslider is one of the hardest problems in spiritual work. To reinvigorate an old organ seems more difficult and hopeless than to develop a new one; and the backslider's terrible lot is to have to retrace with enfeebled feet each step of the way along which he strayed; to make up inch by inch the leeway he has lost, carrying with him a dead-weight of acquired reluctance, and scarce knowing whether to be stimulated or discouraged by the oppressive memory of the previous fall. Natural Law, p. 346.

October 1st. He who abandons the personal search for truth, under whatever pretext, abandons truth. The very word truth, by becoming the limited possession of a guild, ceases to have any meaning; and faith, which can only be founded on truth, gives way to credulity, resting on mere opinion. Natural Law, p. 352.

October 2d. It is more necessary for us to be active than to be orthodox. To be orthodox is what we wish to be, but we can only truly reach it by being honest, by being original, by seeing with our own eyes, by believing with our own heart. Natural Law. p. 364.

October 3d. Better a little faith dearly won, better launched alone on the infinite bewilderment of Truth, than perish on the splendid plenty of the richest creeds. Such Doubt is no self-willed presumption. Nor, truly exercised, will it prove itself, as much doubt does, the synonym for sorrow. Natural Law, p. 365.

October 4th. Christianity removes the attraction of the earth; and this is one way in which it diminishes men's burden. It makes them citizens of another world. Pax Vobiscum, p. 47.

October 5th. Then the Christian experiences are our own making? In the same sense in which grapes are our own making, and no more. All fruits GROW—whether they grow in the soil or in the soul; whether they are the fruits of the wild grape or of the True Vine. No man can MAKE things grow. He can GET THEM TO GROW by arranging all the circumstances and fulfilling all the conditions. But the growing is done by God. Pax Vobiscum, p. 56.

October 6th. Men may not know how fruits grow, but they do know that they cannot grow in five minutes. Some lives have not even a stalk on which fruits could hang, even if they did grow in five minutes. Some have never planted one sound seed of Joy in all their lives; and others who may have planted a germ or two have lived so little in sunshine that they never could come to maturity. Pax Vobiscum, p. 51.

October 7th. There is no mystery about Happiness whatever. Put in the right ingredients and it must come out. He that abideth in Him will bring forth much fruit; and bringing forth much fruit is Happiness. The infallible receipt for Happiness, then, is to do good; and the infallible receipt for doing good is to abide in Christ. Pax Vobiscum, p. 56.

October 8th. Spend the time you have spent in sighing for fruits in fulfilling the conditions of their growth. The fruits will come, must come. . . . About every other method of living the Christian life there is an uncertainty. About every other method of acquiring the Christian experiences there is a "perhaps." But in so far as this method is the way of nature, it cannot fail. Pax Vobiscum, p. 58.

October 9th. The distinctions drawn between men are commonly based on the outward appearance of goodness or badness, on the ground of moral beauty or moral deformity—is this classification scientific? Or is there a deeper distinction between the Christian and the not-a-Christian as fundamental as that between the organic and the inorganic? Natural Law, p. 374.

October 10th What is the essential difference between the Christian and the not-a-Christian, between the spiritual beauty and the moral beauty? It is the distinction between the Organic and the Inorganic. Moral beauty is the product of the natural man, spiritual beauty of the spiritual man. Natural Law, p. 380.

October 11th. The first Law of biology is: That which is Mineral is Mineral; that which is Flesh is Flesh; that which is Spirit is Spirit. The mineral remains in the inorganic world until it is seized upon by a something called Life outside the inorganic world; the natural man remains the natural man, until a Spiritual Life from without the natural life seizes upon him, regenerates him, changes him into a spiritual man. Natural Law, p. 381.

October 12th Suppose now it be granted for a moment that the character of the not-a-Christian is as beautiful as that of the Christian. This is simply to say that the crystal is as beautiful as the organism. One is quite entitled to hold this; but what he is not entitled to hold is that both in the same sense are living. "He that hath the Son hath Life, and he that hath not the Son of God hath not Life." Natural Law, p. 382.

October 13th. Man is a moral animal, and can, and ought to, arrive at great natural beauty of character. But this is simply to obey the law of his nature—the law of his flesh; and no progress along that line can project him into the spiritual sphere. Natural Law, p. 382.

October 14th. If any one choose to claim that the mineral beauty, the fleshly beauty, the natural moral beauty, is all he covets, he is entitled to his claim. To be good and true, pure and benevolent in the moral sphere, are high and, so far, legitimate objects in life. If he deliberately stop here, he is at liberty to do so. But what he is not entitled to do is to call himself a Christian, or to claim to discharge the functions peculiar to the Christian life. Natural Law, p. 382.

October 15th. In dealing with a man of fine moral character, we are dealing with the highest achievement of the organic kingdom. But in dealing with a spiritual man we are dealing with THE LOWEST FORM OF LIFE IN THE SPIRITUAL WORLD. To contrast the two, therefore, and marvel that the one is apparently so little better than the other, is unscientific and unjust. Natural Law, p. 385.

October 16th. The spiritual man is a mere unformed embryo, hidden as yet in his earthly chrysalis-case, while the natural man has the breeding and evolution of ages represented in his character. But what are the possibilities of this spiritual organism? What is yet to emerge from this chrysalis-case? The natural character finds its limits within the organic sphere. But who is to define the limits of the spiritual? Even now it is very beautiful. Even as an embryo it contains some prophecy of its future glory. But the point to mark is, that "it doth not yet appear what it shall be." Natural Law, p. 386.

October 17th. The best test for Life is just LIVING. And living consists, as we have formerly seen, in corresponding with Environment. Those therefore who find within themselves, and regularly exercise, the faculties for corresponding with the Divine Environment, may be said to live the Spiritual Life. Natural Law, p. 390.

October 18th. That the Spiritual Life, even in the embryonic organism, ought already to betray itself to others, is certainly what one would expect. Every organism has its own reaction upon Nature, and the reaction of the spiritual organism upon the community must be looked for. In the absence of any such reaction, in the absence of any token that it lived for a higher purpose, or that its real interests were those of the Kingdom to which it professed to belong, we should be entitled to question its being in that Kingdom. Natural Law, p. 390.

October 19th. Man's place in Nature, or his position among the Kingdoms, is to be decided by the characteristic functions habitually discharged by him. Now, when the habits of certain individuals are closely observed, when the total effect of their life and work, with regard to the community, is gauged, . . . there ought to be no difficulty in deciding whether they are living for the Organic or for the Spiritual; in plainer language, for the world or for God. Natural Law, p. 391.

October 20th. No matter what may be the moral uprightness of man's life, the honourableness of his career, or the orthodoxy of his creed, if he exercises the function of loving the world, that defines his world—he belongs to the Organic Kingdom. He cannot in that case belong to the higher Kingdom. "If any man love the world, the love of the Father is not in him." After all, it is by the general bent of a man's life, by his heart-impulses and secret desires, his spontaneous actions and abiding motives, that his generation is declared. Natural Law, p. 393.

October 21st. The imperious claim of a Kingdom upon its members is not peculiar to Christianity. It is the law in all departments of Nature that every organism must live for its Kingdom. And in defining living FOR the higher Kingdom as the condition of living in it, Christ enunciates a principle which all Nature has prepared us to expect. Natural Law, p. 395.

October 22d. Christianity marks the advent of what is simply a new Kingdom. Its distinctions from the Kingdom below it are fundamental. It demands from its members activities and responses of an altogether novel order. It is, in the conception of its Founder, a Kingdom for which all its adherents must henceforth exclusively live and work, and which opens its gates alone upon those who, having counted the cost, are prepared to follow it if need be to the death. The surrender Christ demanded was absolute. Every aspirant for membership must seek FIRST the Kingdom of God. Natural Law, p. 394.

October 23d. Until even religious men see the uniqueness of Christ's society, until they acknowledge to the full extent its claim to be nothing less than a new Kingdom, they will continue the hopeless attempt to live for two Kingdoms at once. And hence the value of a more explicit Classification. For probably the most of the difficulties of trying to live the Christian life arise from attempting to half-live it. Natural Law, p. 396.

October 24th. Two Kingdoms, at the present time, are known to Science— the Inorganic and the Organic. The spiritual life does not belong to the Inorganic Kingdom, because it lives. It does not belong to the Organic Kingdom, because it is endowed with a kind of Life infinitely removed from either the vegetable or animal. Where, then, shall it be classed? We are left without an alternative. There being no Kingdom known to Science which can contain it, we must construct one. Or, rather, we must include in the programme of Science a Kingdom already constructed, but the place of which in Science has not yet been recognized. That Kingdom is the KINGDOM OF GOD. Natural Law, p. 397.

October 25th. The goal of the organisms of the Spiritual World is nothing less than this—to be "holy as He is holy, and pure as He is pure." And by the Law of Conformity to Type, their final perfection is secured. The inward nature must develop out according to its Type, until the consummation of oneness with God is reached. Natural Law, p. 403.

October 26th. Christianity defines the highest conceivable future for mankind. It satisfies the Law of Continuity. It guarantees the necessary conditions for carrying on the organism successfully, from stage to stage. It provides against the tendency to Degeneration. And finally, instead of limiting the yearning hope of final perfection to the organisms of a future age—an age so remote that the hope for thousands of years must still be hopeless—instead of inflicting this cruelty on intelligences mature enough to know perfection and earnest enough to wish it, Christianity puts the prize within immediate reach of man. Natural Law, p. 404.

October 27th. No worse fate can befall a man in this world than to live and grow old alone, unloving and unloved. To be lost is to live in an unregenerate condition, loveless and unloved; and to be saved is to love; he that dwelleth in love dwelleth already in God. For God is Love. The Greatest Thing in the World, p. 59.

October 28th. "Love suffereth long, and is kind; love envieth not; love vaunteth not itself." Get these ingredients into your life. Then everything that you do is eternal. It is worth doing. It is worth giving time to. The Greatest Thing in the World, p. 60.

October 29th. The final test of religion at that great Day is not religiousness, but Love; not what I have done, not what I have believed, not what I have achieved, but how I have discharged the common charities of life. The Greatest Thing in the World, p. 62.

October 30th. The words which all of us shall one Day hear sound not of theology but of life, not of churches and saints, but of the hungry and the poor, not of creeds and doctrines, but of shelter and clothing, not of Bibles and prayer-books, but of cups of cold water in the name of Christ. The Greatest Thing in the World, p. 63.

October 31st. The world moves. And each day, each hour, demands a further motion and re-adjustment for the soul. A telescope in an observatory follows a star by clockwork, but the clockwork of the soul is called the Will. Hence, while the soul in passivity reflects the Image of the Lord, the Will in intense activity holds the mirror in position lest the drifting motion of the world bear it beyond the line of vision. To "follow Christ" is largely to keep the soul in such position as will allow for the motion of the earth. And this calculated counteracting of the movements of a world, this holding of the mirror exactly opposite to the Mirrored, this steadying of the faculties unerringly, through cloud and earthquake; fire and sword, is the stupendous cooperating labour of the Will. The Changed Life, p. 60.

November 1st. All around us Christians are wearing themselves out in trying to be better. The amount of spiritual longing in the world—in the hearts of unnumbered thousands of men and women in whom we should never suspect it; among the wise and thoughtful; among the young and gay, who seldom assuage and never betray their thirst—this is one of the most wonderful and touching facts of life. It is not more heat that is needed, but more light; not more force, but a wiser direction to be given to very real energies already there. Pax Vobiscum, p. 14.

November 2d. Men sigh for the wings of a dove, that they may fly away and be at Rest. But flying away will not help us. "The Kingdom of God is WITHIN YOU." We aspire to the top to look for Rest; it lies at the bottom. Water rests only when it gets to the lowest place. So do men. Hence, be lowly. Pax Vobiscum, p. 30.

November 3d. The kingdom of God is righteousness, peace, joy. Righteousness, of course, is just doing what is right. Any boy who does what is right has the kingdom of God within him. Any boy who, instead of being quarrelsome, lives at peace with the other boys, has the kingdom of God within him. Any boy whose heart is filled with joy because he does what is right, has the kingdom of God within him. The kingdom of God is not going to religious meetings, and hearing strange religious experiences: the kingdom of God is doing what is right—living at peace with all men, being filled with joy in the Holy Ghost. First, p. 11.

November 4th. The man who has no opinion of himself at all can never be hurt if others do not acknowledge him. Hence, be meek. He who is without expectation cannot fret if nothing comes to him. It is self-evident that these things are so. The lowly man and the meek man are really above all other men, above all other things. Pax Vobiscum, p. 30.

November 5th. Keep religion in its place, and it will take you straight through life, and straight to your Father in heaven when life is over. But if you do not put it in its place, you may just as well have nothing to do with it. Religion out of its place in a human life is the most miserable thing in the world. There is nothing that requires so much to be kept in its place as religion, and its place is what? second? third? "First." Boys, carry that home with you today—FIRST the kingdom of God. Make it so that it will be natural to you to think about that the very first thing. First, pp. 15, 16.

November 6th. The change we have been striving after is not to be produced by any more striving after. It is to be wrought upon us by the moulding of hands beyond our own. As the branch ascends, and the bud bursts, and the fruit reddens under the cooperation of influences from the outside air, so man rises to the higher stature under invisible pressures from without. The Changed Life, p. 21.

November 7th. Every man's character remains as it is, or continues in the direction in which it is going, until it is compelled by IMPRESSED FORCES to change that state. Our failure has been the failure to put ourselves in the way of the impressed forces. There is a clay, and there is a Potter; we have tried to get the clay to mould the clay. The Changed Life, p. 21.

November 8th. Character is a unity, and all the virtues must advance together to make the perfect man. This method of sanctification, nevertheless, is in the true direction. It is only in the details of execution that it fails. The Changed Life, p. 14.

November 9th. We all reflecting as a mirror the character of Christ are transformed into the same Image from character to character—from a poor character to a better one, from a better one to one a little better still, from that to one still more complete, until by slow degrees the Perfect Image is attained. Here the solution of the problem of sanctification is compressed into a sentence: Reflect the character of Christ, and you will become like Christ. The Changed Life, p. 24.

November 10th. There are some men and some women in whose company we are always at our best. While with them we cannot think mean thoughts or speak ungenerous words. Their mere presence is elevation, purification, sanctity. All the best stops in our nature are drawn out by their intercourse, and we find a music in our souls that was never there before. The Changed Life, p. 33.

November 11th. Take such a sentence as this: African explorers are subject to fevers which cause restlessness and delirium. Note the expression, "cause restlessness." RESTLESSNESS HAS A CAUSE. Clearly, then, any one who wished to get rid of restlessness would proceed at once to deal with the cause. Pax Vobiscum, p. 20.

November 12th. What Christian experience wants is THREAD, a vertebral column, method. It is impossible to believe that there is no remedy for its unevenness and dishevelment, or that the remedy is a secret. The idea, also, that some few men, by happy chance or happier temperament, have been given the secret—as if there were some sort of knack or trick of it—is wholly incredible. Religion must ripen fruit for every temperament; and the way even into its highest heights must be by a gateway through which the peoples of the world may pass. Pax Vobiscum, p. 15.

November 13th. Nothing that happens in the world happens by chance. God is a God of order. Everything is arranged upon definite principles, and never at random. The world, even the religious world, is governed by law. Character is governed by law. Happiness is governed by law. The Christian experiences are governed by law. Pax Vobiscum, p. 17.

November 14th. We ARE CHANGED, as the Old Version has it—we do not change ourselves. No man can change himself. Throughout the New Testament you will find that wherever these moral and spiritual transformations are described the verbs are in the passive. Presently it will be pointed out that there is a rationale in this; but meantime do not toss these words aside as if this passivity denied all human effort or ignored intelligible law. What is implied for the soul here is no more than is everywhere claimed for the body. The Changed Life, p. 19.

November 15th. Rain and snow do drop from the air, but not without a long previous history. They are the mature effects of former causes. Equally so are Rest, and Peace, and Joy. They, too, have each a previous history. Storms and winds and calms are not accidents, but are brought about by antecedent circumstances. Rest and Peace are but calms in man's inward nature, and arise through causes as definite and as inevitable. Pax Vobiscum, p. 18.

November 16th. Few men know how to live. We grow up at random, carrying into mature life the merely animal methods and motives which we had as little children. And it does not occur to us that all this must be changed; that much of it must be reversed; that life is the finest of the Fine Arts; that it has to be learned with life-long patience, and that the years of our pilgrimage are all too short to master it triumphantly. Pax Vobiscum, p. 31.

November 17th. Christ's life outwardly was one of the most troubled lives that was ever lived: Tempest and tumult, tumult and tempest, the waves breaking over it all the time till the worn body was laid in the grave. But the inner life was a sea of glass. The great calm was always there. At any moment you might have gone to Him and found Rest. Pax Vobiscum, p. 35.

November 18th. The creation of a new heart, the renewing of a right spirit is an omnipotent work of God. Leave it to the Creator. "He which hath begun a good work in you will perfect it unto that day." The Changed Life, p. 57.

November 19th. To become like Christ is the only thing in the world worth caring for, the thing before which every ambition of man is folly, and all lower achievement vain. Those only who make this quest the supreme desire and passion of their lives can even begin to hope to reach it. The Changed Life, p. 57.

November 20th. A religion of effortless adoration may be a religion for an angel but never for a man. Not in the contemplative, but in the active, lies true hope; not in rapture, but in reality, lies true life; not in the realm of ideals, but among tangible things, is man's sanctification wrought. The Changed Life, p. 58.

November 21st. Nothing ever for a moment broke the serenity of Christ's life on earth. Misfortune could not reach Him; He had no fortune. Food, raiment, money—fountain-heads of half the world's weariness—He simply did not care for; they played no part in His life; He "took no thought" for them. It was impossible to affect Him by lowering His reputation; He had already made Himself of no reputation. He was dumb before insult. When He was reviled, He reviled not again. In fact, there was nothing that the world could do to Him that could ruffle the surface of His spirit. Pax Vobiscum, p. 36.

November 22d. Life is the cradle of eternity. As the man is to the animal in the slowness of his evolution, so is the spiritual man to the natural man. Foundations which have to bear the weight of an eternal life must be surely laid. Character is to wear forever; who will wonder or grudge that it cannot be developed in a day? The Changed Life, p. 55.

November 23d. To await the growing of a soul is an almost Divine act of faith. How pardonable, surely, the impatience of deformity with itself, of a consciously despicable character standing before Christ, wondering, yearning, hungering to be like that? Yet must one trust the process fearlessly, and without misgiving. "The Lord the Spirit" will do His part. The tempting expedient is, in haste for abrupt or visible progress, to try some method less spiritual, or to defeat the end by watching for effects instead of keeping the eye on the Cause. The Changed Life, p. 56.

November 24th. The Image of Christ that is forming within us—that is life's one charge. Let every project stand aside for that. "Till Christ be formed," no man's work is finished, no religion crowned, no life has fulfilled its end. Is the infinite task begun? When, how, are we to be different? Time cannot change men. Death cannot change men. Christ can. Wherefore PUT ON CHRIST. The Changed Life, p. 62.

November 25th. Christ saw that men took life painfully. To some it was a weariness, to others a failure, to many a tragedy, to all a struggle and a pain. How to carry this burden of life had been the whole world's problem. It is still the whole world's problem. And here is Christ's solution. "Carry it as I do. Take life as I take it. Look at it from My point of view. Interpret it upon My principles. Take My yoke and learn of Me, and you will find it easy. For My yoke is easy, works easily, sits right upon the shoulders, and THEREFORE My burden is light." Pax Vobiscum, p. 44.

November 26th. There is a disease called "touchiness"—a disease which, in spite of its innocent name, is one of the gravest sources of restlessness in the world. Touchiness, when it becomes chronic, is a morbid condition of the inward disposition. It is self-love inflamed to the acute point. . . The cure is to shift the yoke to some other place; to let men and things touch us through some new and perhaps as yet unused part of our nature; to become meek and lowly in heart while the old nature is becoming numb from want of use. Pax Vobiscum, pp. 45, 46.

November 27th. Christ's yoke is simply His secret for the alleviation of human life, His prescription for the best and happiest method of living. Men harness themselves to the work and stress of the world in clumsy and unnatural ways. The harness they put on is antiquated. A rough, ill-fitted collar at the best, they make its strain and friction past enduring, by placing it where the neck is most sensitive; and by mere continuous irritation this sensitiveness increases until the whole nature is quick and sore. Pax Vobiscum, p. 45.

November 28th. No one can get Joy by merely asking for it. It is one of the ripest fruits of the Christian life, and, like all fruits, must be grown. Pax Vobiscum, p. 50.

November 29th Christ is the source of Joy to men in the sense in which He is the source of Rest. His people share His life, and therefore share its consequences, and one of these is Joy. His method of living is one that in the nature of things produces Joy. When He spoke of His Joy remaining with us He meant in part that the causes which produced it should continue to act. His followers, that is to say, by repeating His life would experience its accompaniments. His Joy, His kind of Joy, would remain with them. Pax Vobiscum, p. 54.

November 30th. Think of it, the past is not only focussed there, in a man's soul, it IS there. How could it be reflected from there if it were not there? All things that he has ever seen, known, felt, believed of the surrounding world are now within him, have become part of him, in part are him—he has been changed into their image. He may deny it, he may resent it, but they are there. They do not adhere to him, they are transfused through him. He cannot alter or rub them out. They are not in his memory, they are in HIM. His soul is as they have filled it, made it, left it. The Changed Life, p. 27.

December 1st. Temper is significant, not in what it is alone but in what it reveals. . . . It is a test for love, a symptom, a revelation of an unloving nature at bottom. It is the intermittent fever which bespeaks unintermittent disease within; the occasional bubble escaping to the surface which betrays some rottenness underneath; a sample of the most hidden products of the soul dropped involuntarily when off one's guard; IN A WORD, the lightning form of a hundred hideous and un-Christian sins. The Greatest Thing in the World, p. 34.

December 2d. You will find, as you look back upon your life, that the moments that stand out, the moments when you have really lived, are the moments when you have done things in a spirit of love. As memory scans the past, above and beyond all the transitory pleasures of life there leap forward those supreme hours when you have been enabled to do unnoticed kindnesses to those round about you, things too trifling to speak about, but which you feel have entered into your eternal life. The Greatest Thing in the World, p. 60.

December 3d. If events change men, much more persons. No man can meet another on the street without making some mark upon him. We say we exchange words when we meet; what we exchange is souls. And when intercourse is very close and very frequent, so complete is this exchange that recognizable bits of the one soul begin to show in the other's nature, and the second is conscious of a similar and growing debt to the first. The Changed Life, p. 30.

December 4th. In the natural world we absorb heat, breathe air, draw on Environment all but automatically for meat and drink, for the nourishment of the senses, for mental stimulus, for all that, penetrating us from without, can prolong, enrich, and elevate life. But in the spiritual world we have all this to learn. We are new creatures, and even the bare living has to be acquired. Natural Law, p. 267.

December 5th. The great point in learning to live the spiritual life is to live naturally. As closely as possible we must follow the broad, clear lines of the natural life. And there are three things especially which it is necessary for us to keep continually in view. The first is that the organism contains within itself only one-half of what is essential to life; the second is that the other half is contained in the Environment; the third, that the condition of receptivity is simple union between the organism and the Environment. Natural Law, p. 268.

December 6th. To say that the organism contains within itself only one-half of what is essential to life, is to repeat the evangelical confession, so worn and yet so true to universal experience, of the utter helplessness of man. Natural Law, p. 268.

December 7th. Who has not come to the conclusion that he is but a part, a fraction of some larger whole? Who does not miss at every turn of his life an absent God? That man is but a part, he knows, for there is room in him for more. That God is the other part, he feels, because at times He satisfies his need. Who does not tremble often under that sicklier symptom of his incompleteness, his want of spiritual energy, his helplessness with sin? But now he understands both—the void in his life, the powerlessness of his will. He understands that, like all other energy, spiritual power is contained in Environment. He finds here at last the true root of all human frailty, emptiness, nothingness, sin. This is why "without Me ye can do nothing." Powerless is the normal state not only of this but of every organism—of every organism apart from its Environment. Natural Law, p. 268.

December 8th. To seize continuously the opportunity of more and more perfect adjustment to better and higher conditions, to balance some inward evil with some purer influence acting from without, in a word to make our Environment at the same time that it is making us—these are the secrets of a well-ordered and successful life. Natural Law, p. 256.

December 9th. In the spiritual world the subtle influences which form and transform the soul are Heredity and Environment. And here especially, where all is invisible, where much that we feel to be real is yet so ill-defined, it becomes of vital practical moment to clarify the atmosphere as far as possible with conceptions borrowed from the natural life. Natural Law, p. 256.

December 10th. These lower correspondences are in their nature unfitted for an Eternal Life. Even if they were perfect in their relation to their Environment, they would still not be Eternal. However opposed, apparently, to the scientific definition of Eternal Life, it is yet true that perfect correspondence with Environment is not Eternal Life. . . . An Eternal Life demands an Eternal Environment. Natural Law, p. 245.

December 11th. On what does the Christian argument for Immortality really rest? It stands upon the pedestal on which the theologian rests the whole of historical Christianity—the Resurrection of Jesus Christ. Natural Law, p. 234.

December 12th. The soul which has no correspondence with the spiritual environment is spiritually dead. It may be that it never possessed . . . the spiritual ear, or a heart which throbbed in response to the love of God. If so, having never lived, it cannot be said to have died. But not to have these correspondences is to be in the state of Death. To the spiritual world, to the Divine Environment, it is dead—as a stone which has never lived is dead to the environment of the organic world. Natural Law, p. 177.

December 13th. The humanity of what is called "sudden conversion" has never been insisted on as it deserves. . . . While growth is a slow and gradual process, the change from Death to Life, alike in the natural and spiritual spheres, is the work of the moment. Whatever the conscious hour of the second birth may be—in the case of an adult it is probably defined by the first real victory over sin—it is certain that on biological principles the real turning-point is literally a moment. Natural Law, p. 184.

December 14th. Christ says we must hate life. Now, this does not apply to all life. It is "life in this world" that is to be hated. For life in this world implies conformity to this world. It may not mean pursuing worldly pleasures, or mixing with worldly sets; but a subtler thing than that—a silent deference to worldly opinion; an almost unconscious lowering of religious tone to the level of the worldly-religious world around; a subdued resistance to the soul's delicate promptings to greater consecration, out of deference to "breadth" or fear of ridicule. These, and such things, are what Christ tells us we must hate. For these things are of the very essence of worldliness. "If any man love the world," even in this sense, "the love of the Father is not in him." Natural Law, p. 197.

December 15th. To correspond with the God of Science, the Eternal Unknowable, would be everlasting existence; to correspond with "the true God and Jesus Christ," is Eternal Life. The quality of the Eternal Life alone makes the heaven; mere everlastingness might be no boon. Even the brief span of the temporal life is too long for those who spend its years in sorrow. Natural Law, p. 220.

December 16th. The relation between the spiritual man and his Environment is, in theological language, a filial relation. With the new Spirit, the filial correspondence, he knows the Father—and this is Life Eternal. This is not only the real relation, but the only possible relation: "Neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal Him." And this on purely natural grounds. Natural Law, p. 229.

December 17th. Communion with God—can it be demonstrated in terms of Science that this is a correspondence which will never break? We do not appeal to Science for such a testimony. We have asked for its conception of an Eternal Life; and we have received for answer that Eternal Life would consist in a correspondence which should never cease, with an Environment which should never pass away. And yet what would Science demand of a perfect correspondence that is not met by this, THE KNOWING OF GOD? There is no other correspondence which could satisfy one at least of the conditions. Not one could be named which would not bear on the face of it the mark and pledge of its mortality. But this, to know God, stands alone. Natural Law, p. 220.

December 18th. The misgiving which will creep sometimes over the brightest faith has already received its expression and its rebuke: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" Shall these "changes in the physical state of the environment" which threaten death to the natural man, destroy the spiritual? Shall death, or life, or angels, or principalities, or powers, arrest or tamper with his eternal correspondences? "Nay, in all these things we are more than conquerors through Him that loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." Rom. viii, 35-39. Natural Law, p. 230.

December 19th. "We find that man, or the spiritual man, is equipped with two sets of correspondences." One set possesses the quality of everlastingness, the other is temporal. But unless these are separated by some means the temporal will continue to impair and hinder the eternal. The final preparation, therefore, for the inheriting of Eternal Life must consist in the abandonment of the non-eternal elements. These must be unloosed and dissociated from the higher elements. And this is effected by a closing catastrophe—Death. Natural Law, p. 248.

December 20th. Heredity and Environment are the master-influences of the organic world. These have made all of us what we are. These forces are still ceaselessly playing upon all our lives. And he who truly understands these influences; he who has decided how much to allow to each; he who can regulate new forces as they arise, or adjust them to the old, so directing them as at one moment to make them cooperate, at another to counter act one another, understands the rationale of personal development. Natural Law, p. 255.

December 21st. It is the Law of Influence that WE BECOME LIKE THOSE WHOM WE HABITUALLY ADMIRE. Through all the range of literature, of history, and biography this law presides. Men are all mosaics of other men. There was a savour of David about Jonathan and a savour of Jonathan about David. Jean Valjean, in the masterpiece of Victor Hugo, is Bishop Bienvenu risen from the dead. Metempsychosis is a fact. The Changed Life, p. 31.

December 22d. Can we shut our eyes to the fact that the religious opinions of mankind are in a state of flux? And when we regard the uncertainty of current beliefs, the war of creeds, the havoc of inevitable as well as of idle doubt, the reluctant abandonment of early faith by those who would cherish it longer if they could, is it not plain that the one thing thinking men are waiting for is the introduction of Law among the Phenomena of the Spiritual World? When that comes we shall offer to such men a truly scientific theology. And the Reign of Law will transform the whole Spiritual World as it has already transformed the Natural World. Natural Law, Preface, p. ix.

December 23d. We have Truth in Nature as it came from God. And it has to be read with the same unbiassed mind, the same open eye, the same faith, and the same reverence as all other Revelation. All that is found there, whatever its place in Theology, whatever its orthodoxy or heterodoxy, whatever its narrowness or its breadth, we are bound to accept as Doctrine from which on the lines of Science there is no escape. Natural Law, Preface, p. xi.

December 24th. In Nature generally, we come upon new Laws as we pass from lower to higher kingdoms, the old still remaining in force, the newer Laws which one would expect to meet in the Spiritual World would so transcend and overwhelm the older as to make the analogy or identity, even if traced, of no practical use. The new Laws would represent operations and energies so different, and so much more elevated, that they would afford the true keys to the Spiritual World. Natural Law, p. 47.

December 25th. The visible is the ladder up to the invisible; the temporal is but the scaffolding of the eternal. And when the last immaterial souls have climbed through this material to God, the scaffolding shall be taken down, and the earth dissolved with fervent heat—not because it was base, but because its work is done. Natural Law, p. 57.

December 26th. The natural man belongs essentially to this present order of things. He is endowed simply with a high quality of the natural animal Life. But it is Life of so poor a quality that it is not Life at all. He that hath not the Son hath not Life; but he that hath the Son hath Life— a new and distinct and supernatural endowment. He is not of this world. He is of the timeless state, of Eternity. IT DOTH NOT YET APPEAR WHAT HE SHALL BE. Natural Law, p. 82.

December 27th. The gradualness of growth is a characteristic which strikes the simplest observer. Long before the word Evolution was coined Christ applied it in this very connection—"First the blade, then the ear, then the full corn in the ear." It is well known also to those who study the parables of Nature that there is an ascending scale of slowness as we rise in the scale of Life. Growth is most gradual in the highest forms. Man attains his maturity after a score of years; the monad completes its humble cycle in a day. What wonder if development be tardy in the Creature of Eternity? A Christian's sun has sometimes set, and a critical world has seen as yet no corn in the ear. As yet? "As yet," in this long Life, has not begun. Grant him the years proportionate to his place in the scale of Life. "The time of harvest is NOT YET." Natural Law, p. 92.

December 28th. Salvation is a definite process. If a man refuse to submit himself to that process, clearly he cannot have the benefits of it. "As many as received Him to them gave He power to become the sons of God." He does not avail himself of this power. It may be mere carelessness or apathy. Nevertheless the neglect is fatal. He cannot escape because he will not. Natural Law, p. 109.

December 29th. The end of Salvation is perfection, the Christ-like mind, character, and life. Morality is on the way to this perfection; it may go a considerable distance toward it, but it can never reach it. Only Life can do that. . . . Morality can never reach perfection; Life MUST. For the Life must develop out according to its type; and being a germ of the Christ-life, it must unfold into A CHRIST. Natural Law, p. 138.

December 30th. Perfect life is not merely the possessing of perfect functions, but of perfect functions perfectly adjusted to each other, and all conspiring to a single result, the perfect working of the whole organism. It is not said that the character will develop in all its fulness in this life. That were a time too short for an Evolution so magnificent. In this world only the cornless ear is seen: sometimes only the small yet still prophetic blade. Natural Law, p. 129.

December 31st. The immortal soul must give itself to something that is immortal. And the only immortal things are these: "Now abideth faith, hope, love, but the greatest of these is love." Some think the time may come when two of these three things will also pass away—faith into sight, hope into fruition. Paul does not say so. We know but little now about the conditions of the life that is to come. But what is certain is that Love must last. God, the Eternal God, is Love. Covet therefore that everlasting gift. The Greatest Thing in the World, pp. 54, 55.

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