By Henry Drummond
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.
