May 9th. There may be only one avenue between the new life and the old, it may be but a small and SUBTERRANEAN PASSAGE, but this is sufficient to keep the old life in. So long as that remains the victim is not "dead unto sin," and therefore he cannot "live unto God." Natural Law, p. 187.
May 10th. Do not grudge the hand that is moulding the still too shapeless image within you. It is growing more beautiful, though you see it not, and every touch of temptation may add to its perfection. Therefore keep in the midst of life. Do not isolate yourself. Be among men, and among things, and among troubles, and difficulties, and obstacles. The Greatest Thing in the World.
May 11th. Contemplate the love of Christ, and you will love. Stand before that mirror, reflect Christ's character, and you will be changed into the same image from tenderness to tenderness. There is no other way. You cannot love to order. You can only look at the lovely object, and fall in love with it, and grow into likeness to it. The Greatest Thing in the World.
May 12th. In the natural world it only requires a single vital correspondence of the body to be out of order to ensure Death. It is not necessary to have consumption, diabetes, and an aneurism to bring the body to the grave, if it have heart disease. He who is fatally diseased in one organ necessarily pays the penalty with his life, though all the others be in perfect health. And such, likewise, are the mysterious unity and correlation of functions in the spiritual organism that the disease of one member may involve the ruin of the whole. Natural Law, Mortification, p. 187.
May 13th. To break altogether, and at every point, with the old environment, is a simple impossibility. So long as the regenerate man is kept in this world he must find the old environment at many points a severe temptation. Natural Law, Mortification, p. 190.
May 14th. Power over very many of the commonest temptations is only to be won by degrees, and however anxious one might be to apply the summary method to every case, he soon finds it impossible in practice. Natural Law, Mortification, p. 190.
May 15th. The ill-tempered person . . . can make very little of his environment. However he may attempt to circumscribe it in certain directions, there will always remain a wide and ever-changing area to stimulate his irascibility. His environment, in short, is an inconstant quantity, and his most elaborate calculations and precautions must often and suddenly fail him. Natural Law, Mortification, p. 191.
May 16th. What the ill-tempered person has to deal with, . . . mainly, is the correspondence, the temper itself. And that, he well knows, involves a long and humiliating discipline. The case is not at all a surgical but a medical one, and the knife is here of no more use than in a fever. A specific irritant has poisoned his veins. And the acrid humours that are breaking out all over the surface of his life are only to be subdued by a gradual sweetening of the inward spirit. Natural Law, Mortification, p.
191.
May 17th. The man whose blood is pure has nothing to fear. So he whose spirit is purified and sweetened becomes proof against these germs of sin. "Anger, wrath, malice and railing" in such a soil can find no root.
Natural Law, Mortification, p. 192.
May 18th. The Mortification of a member . . .is based on the Law of Degeneration. The useless member here is not cut off, but simply relieved as much as possible of all exercise. This encourages the gradual decay of the parts, and as it is more and more neglected it ceases to be a channel for life at all. So an organism "mortifies" its members. Natural Law, Mortification, p. 193.
May 19th. Man's spiritual life consists in the number and fulness of his correspondences with God. In order to develop these he may be constrained to insulate them, to enclose them from the other correspondences, to shut himself in with them. In many ways the limitation of the natural life is the necessary condition of the full enjoyment of the spiritual life.
Natural Law, Mortification, p. 195.
May 20th. No man is called to a life of self-denial for its own sake. It is in order to a compensation which, though sometimes difficult to see, is always real and always proportionate. No truth, perhaps, in practical religion is more lost sight of. We cherish somehow a lingering rebellion against the doctrine of self-denial--as if our nature, or our circumstances, or our conscience, dealt with us severely in loading us with the daily cross. But is it not plain after all that the life of self-denial is the more abundant life--more abundant just in proportion to the ampler crucifixion of the narrower life? Is it not a clear case of exchange--an exchange, however, where the advantage is entirely on our side? We give up a correspondence in which there is a little life to enjoy a correspondence in which there is an abundant life. What though we sacrifice a hundred such correspondences? We make but the more room for the great one that is left. Natural Law, Mortification, p. 195.
May 21st. Do not spoil your life at the outset with unworthy and impoverishing correspondences; and if it is growing truly rich and abundant, be very jealous of ever diluting its high eternal quality with anything of earth. Natural Law, Mortification, p. 196.
May 22d. To concentrate upon a few great correspondences, to oppose to the death the perpetual petty larceny of our life by trifles--these are the conditions for the highest and happiest life. . . . The penalty of evading self-denial also is just that we get the lesser instead of the larger good. The punishment of sin is inseparably bound up with itself.
Natural Law, Mortification, p. 196.
May 23d. Each man has only a certain amount of life, of time, of attention--a definite measurable quantity. If he gives any of it to this life solely it is wasted. Therefore Christ says, Hate life, limit life, lest you steal your love for it from something that deserves it more.
Natural Law, Mortification, p. 197.
May 24th. To refuse to deny one's self is just to be left with the self undented. When the balance of life is struck, the self will be found still there. The discipline of life was meant to destroy this self, but that discipline having been evaded--and we all to some extent have opportunities, and too often exercise them, of taking the narrow path by the shortest cuts--its purpose is baulked. But the soul is the loser. In seeking to gain its life it has really lost it. Natural Law, Mortification, p. 196.
May 25th. Suppose we deliberately made up our minds as to what things we were henceforth to allow to become our life? Suppose we selected a given area of our environment and determined once for all that our correspondences should go to that alone, fencing in this area all round with a morally impassable wall? True, to others, we should seem to live a poorer life; they would see that our environment was circumscribed, and call us narrow because it was narrow. But, well-chosen, this limited life would be really the fullest life; it would be rich in the highest and worthiest, and poor in the smallest and basest, correspondences. Natural Law, Mortification, p. 199.
May 26th. The well-defined spiritual life is not only the highest life, but it is also the most easily lived. The whole cross is more easily carried than the half. It is the man who tries to make the best of both worlds who makes nothing of either. And he who seeks to serve two masters misses the benediction of both. Natural Law, Mortification, p. 199.
May 27th. 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.
May 28th. No man can become a saint in his sleep; and to fulfil the condition required demands a certain amount of prayer and meditation and time, just as improvement in any direction, bodily or mental, requires preparation and care. Address yourselves to that one thing; at any cost have this transcendent character exchanged for yours. The Greatest Thing in the World, p. 60.
May 29th. He who has taken his stand, who has drawn a boundary line, sharp and deep, about his religious life, who has marked off all beyond as for ever forbidden ground to him, finds the yoke easy and the burden light. For this forbidden environment comes to be as if it were not. His faculties falling out of correspondence, slowly lose their sensibilities.
And the balm of Death numbing his lower nature releases him for the scarce disturbed communion of a higher life. So even here to die is gain.
Natural Law, Mortification, p. 199.
May 30th. Remain side by side with Him who loved us, and gave Himself for us, and you too will become a permanent magnet, a permanently attractive force; and like Him you will draw all men unto you, like Him you will be drawn unto all men. That is the inevitable effect of Love. Any man who fulfils that cause must have that effect produced in him. The Greatest Thing in the World, p. 45.
May 31st. Try to give up the idea that religion comes to us by chance, or by mystery, or by caprice. It comes to us by natural law, or by supernatural law, for all law is Divine. The Greatest Thing in the World, p. 46.
June 1st. We love others, we love everybody, we love our enemies, because He first loved us. . . . And that is how the love of God melts down the unlovely heart in man, and begets in him the new creature, who is patient and humble and gentle and unselfish. The Greatest Thing in the World, p.
46.
June 2d. The belief in Science as an aid to faith is not yet ripe enough to warrant men in searching there for witnesses to the highest Christian truths. The inspiration of Nature, it is thought, extends to the humbler doctrines alone. And yet the reverent inquirer who guides his steps in the right direction may find even now, in the still dim twilight of the scientific world, much that will illuminate and intensify his sublimest faith. Natural Law, Eternal Life, p. 204.
June 3d. Life becomes fuller and fuller, richer and richer, more and more sensitive and responsive to an ever-widening Environment as we rise in the chain of being. Natural Law, Eternal Life, p. 207.
June 4th. Before we reach an Eternal Life we must pass beyond that point at which all ordinary correspondences inevitably cease. We must find an organism so high and complex, that at some point in its development it shall have added a correspondence which organic death is powerless to arrest. Natural Law, Eternal Life, p. 213.
June 5th. Uninterrupted correspondence with a perfect Environment is Eternal Life, according to Science. "This is Life Eternal," said Christ, "that they may know Thee, the only true God, and Jesus Christ whom Thou hast sent." Life Eternal is to know God. To know God is to "correspond"
with God. To correspond with God is to correspond with a Perfect Environment. And the organism which attains to this, in the nature of things, must live forever. Here is "eternal existence and eternal knowledge." Natural Law, Eternal Life, p. 215.
June 6th. To find a new Environment again and cultivate relation with it is to find a new Life. To live is to correspond, and to correspond is to live. So much is true in Science. But it is also true in Religion. And it is of great importance to observe that to Religion also the conception of Life is a correspondence. No truth of Christianity has been more ignorantly or wilfully travestied than the doctrine of Immortality. The popular idea, in spite of a hundred protests, is that Eternal Life is to live forever. . . . We are told that Life Eternal is not to live. This is Life Eternal--TO KNOW. Natural Law, Eternal Life, p. 216.
June 7th. From time to time the taunt is thrown at Religion, not unseldom from lips which Science ought to have taught more caution, that the Future Life of Christianity is simply a prolonged existence, an eternal monotony, a blind and indefinite continuance of being. The Bible never could commit itself to any such empty platitude; nor could Christianity ever offer to the world a hope so colourless. Not that Eternal Life has nothing to do with everlastingness. That is part of the conception. And it is this aspect of the question that first arrests us in the field of Science. Natural Law, Eternal Life, p. 216.
June 8th. Science speaks to us indeed of much more than numbers of years.
It defines degrees of Life. It explains a widening Environment. It unfolds the relation between a widening Environment and increasing complexity in organisms. And if it has no absolute contribution to the content of Religion, its analogies are not limited to a point. It yields to Immortality, and this is the most that Science can do in any case, the broad framework for a doctrine. Natural Law, Eternal Life, p. 217.
June 9th. 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, Eternal Life, p. 220.
June 10th. To Christianity, "he that hath the Son of God hath Life, and he that hath not the Son hath not Life." This, as we take it, defines the correspondence which is to bridge the grave. This is the clue to the nature of the Life that lies at the back of the spiritual organism. And this is the true solution of the mystery of Eternal Life. Natural Law, Eternal Life, p. 227.
June 11th. 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.
Natural Law, Eternal Life, p. 229.
June 12th. It takes the Divine to know the Divine--but in no more mysterious sense than it takes the human to understand the human. The analogy, indeed, for the whole field here has been finely expressed already by Paul: "What man," he asks, "knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God."--I. Cor. ii. 11, 12. Natural Law, Eternal Life, p. 229.
June 13th. To go outside what we call Nature is not to go outside Environment. Nature, the natural Environment, is only a part of Environment. There is another large part, which, though some profess to have no correspondence with it, is not on that account unreal, or even unnatural. The mental and moral world is unknown to the plant. But it is real. Natural Law, Eternal Life, p. 232.
June 14th. Things are natural or supernatural simply according to where one stands. Man is supernatural to the mineral; God is supernatural to the man. When a mineral is seized upon by the living plant and elevated to the organic kingdom, no trespass against Nature is committed. It merely enters a larger Environment, which before was supernatural to it, but which now is entirely natural. When the heart of a man, again, is seized upon by the quickening Spirit of God, no further violence is done to natural law. It is another case of the inorganic, so to speak, passing into the organic. Natural Law, Eternal Life, p. 232.
June 15th. Correspondence in any case is the gift of Environment. The natural Environment gives men their natural faculties; the spiritual affords them their spiritual faculties. It is natural for the spiritual Environment to supply the spiritual faculties; it would be quite unnatural for the natural Environment to do it. The natural law of Bio-genesis forbids it; the moral fact that the finite cannot comprehend the Infinite is against it; the spiritual principle that flesh and blood, cannot inherit the Kingdom of God renders it absurd. Natural Law, Eternal Life, p. 233.
June 16th. Organisms are not added to by accretion, as in the case of minerals, but by growth. And the spiritual faculties are organized in the spiritual protoplasm of the soul, just as other faculties are organized in the protoplasm of the body. Natural Law, Eternal Life, p. 233.
June 17th. It ought to be placed in the forefront of all Christian teaching that Christ's mission on earth was to give men Life. "I am come," He said, "that ye might have Life, and that ye might have it more abundantly." And that He meant literal Life, literal spiritual and Eternal Life, is clear from the whole course of His teaching and acting.
Natural Law, Eternal Life, p. 235.
June 18th. The effort to detect the living Spirit must be at least as idle as the attempt to subject protoplasm to microscopic examination in the hope of discovering Life. We are warned, also, not to expect too much. "Thou canst not tell whence it cometh or whither it goeth." Natural Law, Eternal Life, p. 237.
June 19th. Many men would be religious if they knew where to begin; many would be more religious if they were sure where it would end. It is not indifference that keeps some men from God, but ignorance. "Good Master, what must I do to inherit Eternal Life?" is still the deepest question of the age. Natural Law, Eternal Life, p. 237.
June 20th. The voice of God and the voice of Nature. I cannot be wrong if I listen to them. Sometimes, when uncertain of a voice from its very loudness, we catch the missing syllable in the echo. In God and Nature we have Voice and Echo. When I hear both, I am assured. My sense of hearing does not betray me twice. I recognize the Voice in the Echo, the Echo makes me certain of the Voice; I listen and I know. Natural Law, Eternal Life, p. 238.
June 21st. The soul is a living organism. And for any question as to the soul's Life we must appeal to Life-science. And what does the Life-science teach? That if I am to inherit Eternal Life, I must cultivate a correspondence with the Eternal. Natural Law, Eternal Life, p. 239.