Chapter II: Part 2

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.

June 22d. All knowledge lies in Environment. When I want to know about minerals I go to minerals. When I want to know about flowers I go to flowers. And they tell me. In their own way they speak to me, each in its own way, and each for itself--not the mineral for the flower, which is impossible, nor the flower for the mineral, which is also impossible. So if I want to know about Man, I go to his part of the Environment. And he tells me about himself, not as the plant or the mineral, for he is neither, but in his own way. And if I want to know about God, I go to His part of the Environment. And He tells me about Himself, not as a Man, for He is not Man, but in His own way. Natural Law, Eternal Life, p. 239.

June 23d. Just as naturally as the flower and the mineral and the Man, each in their own way, tell me about themselves, He tells me about Himself. He very strangely condescends indeed in making things plain to me, actually assuming for a time the Form of a Man that I at my poor level may better see Him. This is my opportunity to know Him. This incarnation is God making Himself accessible to human thought--God opening to Man the possibility of correspondence through Jesus Christ. Natural Law, Eternal Life, p. 240.

June 24th. Having opened correspondence with the Eternal Environment, the subsequent stages are in the line of all other normal development. We have but to continue, to deepen, to extend, and to enrich the correspondence that has been begun. And we shall soon find to our surprise that this is accompanied by another and parallel process. The action is not all upon our side. The Environment also will be found to correspond. Natural Law, Eternal Life, p. 241.

June 25th. Let us look for the influence of Environment on the spiritual nature of him who has opened correspondence with God. Reaching out his eager and quickened faculties to the spiritual world around him, shall he not become spiritual? In vital contact with Holiness, shall he not become holy? Breathing now an atmosphere of ineffable Purity, shall he miss becoming pure? Walking with God from day to day, shall he fail to be taught of God? Natural Law, Eternal Life, p. 242.

June 26th. Growth in grace is sometimes described as a strange, mystical, and unintelligible process. It is mystical, but neither strange nor unintelligible. It proceeds according to Natural Law, and the leading factor in sanctification is Influence of Environment. Natural Law, Eternal Life, p. 242.

June 27th. Will the evolutionist who admits the regeneration of the frog under the modifying influence of a continued correspondence with a new environment, care to question the possibility of the soul acquiring such a faculty as that of Prayer, the marvellous breathing-function of the new creature, when in contact with the atmosphere of a besetting God? Is the change from the earthly to the heavenly more mysterious than the change from the aquatic to the terrestrial mode of life? Is Evolution to stop with the organic? If it be objected that it has taken ages to perfect the function in the batrachian, the reply is, that it will take ages to perfect the function in the Christian. Natural Law, Eternal Life, p. 244.

June 28th. We have indeed spoken of the spiritual correspondence as already perfect--but it is perfect only as the bud is perfect. "It doth not yet appear what it shall be," any more than it appeared a million years ago what the evolving batrachian would be. Natural Law, Eternal Life, p. 244.

June 29th. In a sense, all that belongs to Time belongs also to Eternity; but 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. . . . An Eternal Life demands an Eternal Environment. Natural Law, Eternal Life, p. 245.

June 30th. The final preparation . . . 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, Eternal Life, p. 248.

July 1st. "Perfect correspondence," according to Mr. Herbert Spencer, would be "perfect Life." To abolish Death, therefore, all that would be necessary would be to abolish Imperfection. But it is the claim of Christianity that it can abolish Death. And it is significant to notice that it does so by meeting this very demand of Science--it abolishes Imperfection. Natural Law, Eternal Life, p. 249.

July 2d. The part of the organism which begins to get out of correspondence with the Organic Environment is the only part which is in vital correspondence with it. Though a fatal disadvantage to the natural man to be thrown out of correspondence with this Environment, it is of inestimable importance to the spiritual man. For so long as it is maintained the way is barred for a further Evolution. And hence the condition necessary for the further Evolution is that the spiritual be released from the natural. That is to say, the condition of the further Evolution is Death. Natural Law, Eternal Life, p. 249.

July 3d. The sifting of the correspondences is done by Nature. This is its last and greatest contribution to mankind. Over the mouth of the grave the perfect and the imperfect submit to their final separation. Each goes to its own--earth to earth, ashes to ashes, dust to dust, Spirit to Spirit. "The dust shall return to the earth as it was; and the Spirit shall return unto God who gave it." Natural Law, Eternal Life, p. 249.

July 4th. Few things are less understood than the conditions of the spiritual life. The distressing incompetence of which most of us are conscious in trying to work out our spiritual experience is due perhaps less to the diseased will which we commonly blame for it than to imperfect knowledge of the right conditions. It does not occur to us how natural the spiritual is. We still strive for some strange transcendent thing; we seek to promote life by methods as unnatural as they prove unsuccessful; and only the utter incomprehensibility of the whole region prevents us seeing fully--what we already half-suspect--how completely we are missing the road. Natural Law, Environment, p. 256.

July 5th. Living in the spiritual world . . . is just as simple as living in the natural world; and it is the same kind of simplicity. It is the same kind of simplicity for it is the same kind of world--there are not two kinds of worlds. The conditions of life in the one are the conditions of life in the other. And till these conditions are sensibly grasped, as the conditions of all life, it is impossible that the personal effort after the highest life should be other than a blind struggle carried on in fruitless sorrow and humiliation. Natural Law, Environment, p. 257.

July 6th. 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 counteract one another, understands the rationale of personal development. Natural Law, Environment, p. 255.

July 7th. 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, Environment, p. 256.

July 8th. 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, Environment, p. 256.

July 9th. What Heredity has to do for us is determined outside ourselves. No man can select his own parents. But every man to some extent can choose his own Environment. His relation to it, however largely determined by Heredity in the first instance, is always open to alteration. And so great is his control over Environment and so radical its influence over him, that he can so direct it as either to undo, modify, perpetuate, or intensify the earlier hereditary influences within certain limits. Natural Law, Environment, p. 257.

July 10th. One might show how the moral man is acted upon and changed continuously by the influences, secret and open, of his surroundings, by the tone of society, by the company he keeps, by his occupation, by the books he reads, by Nature, by all, in short, that constitutes the habitual atmosphere of his thoughts and the little world of his daily choice. Or one might go deeper still and prove how the spiritual life also is modified from outside sources--its health or disease, its growth or decay, all its changes for better or for worse being determined by the varying and successive circumstances in which the religious habits are cultivated. Natural Law, Environment, p. 260.

July 11th. In the spiritual world . . . he will be wise who courts acquaintance with the most ordinary and transparent facts of Nature; and in laying the foundations for a religious life he will make no unworthy beginning who carries with him an impressive sense of so obvious a truth as that without Environment there can be no life. Natural Law, Environment, p. 264.

July 12th. There is in the spiritual organism a principle of life; but that is not self-existent. It requires a second factor, a something in which to live and move and have its being, an Environment. Without this it cannot live or move or have any being. Without Environment the soul is as the carbon without the oxygen, as the fish without the water, as the animal frame without the extrinsic conditions of vitality. Natural Law, Environment, p. 264.

July 13th. What is the Spiritual Environment? It is God. Without this, therefore, there is no life, no thought, no energy, nothing---"without Me ye can do nothing." Natural Law, Environment, p. 265.

July 14th. The cardinal error in the religious life is to attempt to live without an Environment. Spiritual experience occupies itself, not too much, but too exclusively, with one factor--the soul. We delight in dissecting this much-tortured faculty, from time to time, in search of a certain something which we call our faith--forgetting that faith is but an attitude, an empty hand for grasping an environing Presence. Natural Law, Environment, p 265.

July 15th. When we feel the need of a power by which to overcome the world, how often do we not seek to generate it within ourselves by some forced process, some fresh girding of the will, some strained activity which only leaves the soul in further exhaustion? Natural Law, Environment, p. 265.

July 16th. To examine ourselves is good; but useless unless we also examine Environment. To bewail our weakness is right, but not remedial. The cause must be investigated as well as the result. And yet, because we never see the other half of the problem, our failures even fail to instruct us. After each new collapse we begin our life anew, but on the old conditions; and the attempt ends as usual in the repetition--in the circumstances the inevitable repetition--of the old disaster. Natural Law, Environment, p. 265.

July 17th. After seasons of much discouragement, with the sore sense upon us of our abject feebleness, we do confer with ourselves, insisting for the thousandth time, "My soul, wait thou only upon God." But, the lesson is soon forgotten. The strength supplied we speedily credit to our own achievement; and even the temporary success is mistaken for a symptom of improved inward vitality. Once more we become self-existent. Once more we go on living without an Environment. And once more, after days of wasting without repairing, of spending without replenishing, we begin to perish with hunger, only returning to God again, as a last resort, when we have reached starvation point. Natural Law, Environment, p. 266.

July 18th. Why this unscientific attempt to sustain life for weeks at a time without an Environment? It is because we have never truly seen the necessity for an Environment. We have not been working with a principle. We are told to "wait only upon God," but we do not know why. It has never been as clear to us that without God the soul will die as that without food the body will perish. In short, we have never comprehended the doctrine of the Persistence of Force. Instead of being content to transform energy we have tried to create it. Natural Law, Environment, p. 266.

July 19th. Whatever energy the soul expends must first be "taken into it from without." We are not Creators, but creatures; God is our refuge AND STRENGTH. Communion with God, therefore, is a scientific necessity; and nothing will more help the defeated spirit which is struggling in the wreck of its religious life than a common-sense hold of this biological principle that without Environment he can do nothing. Natural Law, Environment, p. 267.

July 20th. 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." Powerlessness is the normal state, not only of this, but of every organism--of every organism apart from its Environment. Natural Law, p. 268.

July 21st. Friendship is the nearest thing we know to what religion is. God is love. And to make religion akin to Friendship is simply to give it the highest expression conceivable by man. The Changed Life, p. 49.

July 22d. The entire dependence of the soul upon God is not an exceptional mystery, nor is man's helplessness an arbitrary and unprecedented phenomenon. It is the law of all Nature. The spiritual man is not taxed beyond the natural. He is not purposely handicapped by singular limitations or unusual incapacities. God has not designedly made the religious life as hard as possible. The arrangements for the spiritual life are the same as for the natural life. When, in their hours of unbelief, men challenge their Creator for placing the obstacle of human frailty in the way of their highest development, their protest is against the order of Nature. Natural Law, p. 269.

July 23d. The organism must either depend on his environment, or be self-sufficient. But who will not rather approve the arrangement by which man in his creatural life may have unbroken access to an Infinite Power? What soul will seek to remain self-luminous when it knows that "The Lord God is a Sun?" Who will not willingly exchange his shallow vessel for Christ's well of living water. Natural Law, p. 270.

July 24th. The New Testament is nowhere more impressive than where it insists on the fact of man's dependence. In its view the first step in religion is for man to feel his helplessness. Christ's first beatitude is to the poor in spirit. The condition of entrance into the spiritual kingdom is to possess the child-spirit--that state of mind combining at once the profoundest helplessness with the most artless feeling of dependence. Natural Law, p. 271.

July 25th. Fruit-bearing without Christ is not an improbability, but an impossibility. As well expect the natural fruit to flourish without air and heat, without soil and sunshine. How thoroughly also Paul grasped this truth is apparent from a hundred pregnant passages in which he echoes his Master's teaching. To him life was hid with Christ in God. And that he embraced this, not as a theory but as an experimental truth, we gather from his constant confession, "When I am weak, then am I strong." Natural Law, p. 271.

July 26th. One result of the due apprehension of our personal helplessness will be that we shall no longer waste our time over the impossible task of manufacturing energy for ourselves. Our science will bring to an abrupt end the long series of severe experiments in which we have indulged in the hope of finding a perpetual motion. And having decided upon this once for all, our first step in seeking a more satisfactory state of things must be to find a new source of energy. Following Nature, only one course is open to us. We must refer to Environment. The natural life owes all to Environment, so must the spiritual. Now the Environment of the spiritual life is God. As Nature, therefore, forms the complement of the natural life. God is the complement of the spiritual. Natural Law, p. 272.

July 27th. Do not think that nothing is happening because you do not see yourself grow, or hear the whirr of the machinery. All great things grow noiselessly. You can see a mushroom grow, but never a child. Mr. Darwin tells us that Evolution proceeds by "numerous, successive, and slight modifications." The Changed Life, p. 54.

July 28th. We fail to praise the ceaseless ministry of the great inanimate world around us only because its kindness is unobtrusive. Nature is always noiseless. All her greatest gifts are given in secret. And we forget how truly every good and perfect gift comes from without, and from above, because no pause in her changeless beneficence teaches us the sad lessons of deprivation. Natural Law, p. 274.

July 29th. It is not a strange thing for the soul to find its life in God. This is its native air. God as the Environment of the soul has been from the remotest age the doctrine of all the deepest thinkers in religion. How profoundly Hebrew poetry is saturated with this high thought will appear when we try to conceive of it with this left out. Natural Law, p. 374.

July 30th. The alternatives of the intellectual life are Christianity or Agnosticism. The Agnostic is right when he trumpets his incompleteness. He who is not complete in Him must be for ever incomplete. Natural Law, p. 278.

July 31st. The problems of the heart and conscience are infinitely more perplexing than those of the intellect. Has love no future? Has right no triumph? Is the unfinished self to remain unfinished? The alternatives are two, Christianity or Pessimism. But when we ascend the further height of the religious nature, the crisis comes. There, without Environment, the darkness is unutterable. So maddening now becomes the mystery that men are compelled to construct an Environment for themselves. No Environment here is unthinkable. An altar of some sort men must have-- God, or Nature, or Law. But the anguish of Atheism is only a negative proof of man's incompleteness. Natural Law, p. 279.

August 1st. A photograph prints from the negative only while exposed to the sun. While the artist is looking to see how it is getting on he simply stops the getting on. Whatever of wise supervision the soul may need, it is certain it can never be over-exposed, or that, being exposed, anything else in the world can improve the result or quicken it. The Changed Life, pp. 56, 57.

August 2d. What a very strange thing, is it not, for man to pray? It is the symbol at once of his littleness and of his greatness. Here the sense of imperfection, controlled and silenced in the narrower reaches of his being, becomes audible. Now he must utter himself. The sense of need is so real, and the sense of Environment, that he calls out to it, addressing it articulately, and imploring it to satisfy his need. Surely there is nothing more touching in Nature than this? Man could never so expose himself, so break through all constraint, except from a dire necessity. Natural Law, p. 279.

August 3d. What is Truth? The natural Environment answers, "Increase of Knowledge increaseth Sorrow," and "much study is a Weariness." Christ replies, "Learn of Me, and ye shall find Rest." Contrast the world's word "Weariness" with Christ's word "Rest." No other teacher since the world began has ever associated "learn" with "Rest." Learn of me, says the philosopher, and you shall find Restlessness. Learn of Me, says Christ, and ye shall find Rest. Natural Law, p. 280.

August 4th. Men will have to give up the experiment of attempting to live in half an Environment. Half an Environment will give but half a Life. . . . He whose correspondences are with this world alone has only a thousandth part, a fraction, the mere rim and shade of an Environment, and only the fraction of a Life. How long will it take Science to believe its own creed, that the material universe we see around us is only a fragment of the universe we do not see? Natural Law, p. 282.

August 5th. The Life of the senses, high and low, may perfect itself in Nature. Even the Life of thought may find a large complement in surrounding things. But the higher thought, and the conscience, and the religious Life, can only perfect themselves in God. Natural Law, p. 283.

August 6th. To make the influence of Environment stop with the natural world is to doom the spiritual nature to death. For the soul, like the body, can never perfect itself in isolation. The law for both is to be complete in the appropriate Environment. Natural Law, p. 283.

August 7th. Take into your new sphere of labour, where you also mean to lay down your life, that simple charm, Love, and your life-work must succeed. You can take nothing greater, you need take nothing less. It is not worth while going if you take anything less. The Greatest Thing in the World, p. 17.

August 8th. Politeness has been defined as love in trifles. Courtesy is said to be love in little things. And the one secret of politeness is to love. Love CANNOT behave itself unseemly. You can put the most untutored persons into the highest society, and if they have a reservoir of Love in their heart, they will not behave themselves unseemly. They simply cannot do it. The Greatest Thing in the World, p. 26.

August 9th. I believe that Christ's yoke is easy. Christ's "yoke" is just His way of taking life. And I believe it is an easier way than any other. I believe it is a happier way than any other. The most obvious lesson in Christ's teaching is that there is no happiness in having and getting anything, but only in giving. The Greatest Thing in the World, p. 29.

August 10th. Half the world is on the wrong scent in the pursuit of happiness. They think it consists in having and getting, and in being served by others. It consists in giving, and in serving others. He that would be great among you, said Christ, let him serve. He that would be happy, let him remember that there is but one way--it is more blessed, it is more happy, to give than to receive. The Greatest Thing in the World, p. 30.

August 11th. "Love is not easily provoked." . . . We are inclined to look upon bad temper as a very harmless weakness. We speak of it as a mere infirmity of nature, a family failing, a matter of temperament, not a thing to take into very serious account in estimating a man's character. And yet here, right in the heart of this analysis of love, it finds a place; and the Bible again and again returns to condemn it as one of the most destructive elements in human nature. The Greatest Thing in the World, p. 30.

August 12th. The peculiarity of ill-temper is that it is the vice of the virtuous. It is often the one blot on an otherwise noble character. You know men who are all but perfect, and women who would be entirely perfect, but for an easily ruffled, quick-tempered, or "touchy" disposition. This compatibility of ill-temper with high moral character is one of the strangest and saddest problems of ethics. The Greatest Thing in the World, p. 31.

August 13th. What makes a man a good artist, a good sculptor, a good musician? Practice. . . . What makes a man a good man? Practice. Nothing else. There is nothing capricious about religion. We do not get the soul in different ways, under different laws, from those in which we get the body and the mind. The Greatest Thing in the World, p. 40.

August 14th. Love is not a thing of enthusiastic emotion. It is a rich, strong, manly, vigorous expression of the whole round Christian character--the Christ-like nature in its fullest development. And the constituents of this great character are only to be built up by ceaseless practice. The Greatest Thing in the World, p. 41.

August 15th. 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, p. 54.

August 16th. To love abundantly is to live abundantly, and to love forever is to live forever. Hence, eternal life is inextricably bound up with love. . . . Love must be eternal. It is what God is. The Greatest Thing in the World, pp. 57, 58.

August 17th. When a man becomes a Christian the natural process is this: The Living Christ enters into his soul. Development begins. The quickening Life seizes upon the soul, assimilates surrounding elements, and begins to fashion it. According to the great Law of Conformity to Type this fashioning takes a specific form. It is that of the Artist who fashions. And all through Life this wonderful, mystical, glorious, yet perfectly definite, process, goes on "until Christ be formed" in it. Natural Law, p. 294.

August 18th. The Christian Life is not a vague effort after righteousness--an ill-defined, pointless struggle for an ill-defined, pointless end. Religion is no dishevelled mass of aspiration, prayer, and faith. There is no more mystery in Religion as to its processes than in Biology. Natural Law, p. 294.

August 19th. There is much mystery in Biology. "We know all but nothing of Life" yet, nothing of development. There is the same mystery in the spiritual Life. But the great lines are the same, as decided, as luminous; and the laws of natural and spiritual are the same, as unerring, as simple. Will everything else in the natural world unfold its order, and yield to Science more and more a vision of harmony, and Religion, which should complement and perfect all, remain a chaos? Natural Law, p. 294.

August 20th. When one attempts to sanctify himself by effort, he is trying to make his boat go by pushing against the mast. He is like a drowning man trying to lift himself out of the water by pulling at the hair of his own head. Christ held up this method almost to ridicule when He said: "Which of you by taking thought can add a cubit to his stature?" The one redeeming feature of the self-sufficient method is this--that those who try it find out almost at once that it will not gain the goal. The Changed Life, p. 11.

August 21st. 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. The Changed Life, p. 62.

August 22d. Our companionship with Him, like all true companionship, is a spiritual communion. All friendship, all love, human and Divine, is purely spiritual. It was after He was risen that He influenced even the disciples most. The Changed Life, p. 38.

August 23d. Make Christ your most constant companion. Be more under His influence than under any other influence. Ten minutes spent in His society every day, ay, two minutes if it be face to face, and heart to heart, will make the whole day different. Every character has an inward spring, let Christ be it. Every action has a key-note, let Christ set it. The Changed Life, p. 40.

August 24th. Under the right conditions it is as natural for character to become beautiful as for a flower; and if on God's earth there is not some machinery for effecting it, the supreme gift to the world has been forgotten. This is simply what man was made for. With Browning: "I say that Man was made to grow, not stop." The Changed Life, p. 10.

August 25th. How can modern men today make Christ, the absent Christ, their most constant companion still? The answer is that Friendship is a spiritual thing. It is independent of Matter, or Space, or Time. That which I love in my friend is not that which I see. What influences me in my friend is not his body but his spirit. The Changed Life, p. 37.

August 26th. Love should be the supreme thing--because it is going to last; because in the nature of things it is an Eternal Life. It is a thing that we are living now, not that we get when we die; that we shall have a poor chance of getting when we die unless we are living now. The Greatest Thing in the World, p. 58.

August 27th. When will it be seen that the characteristic of the Christian Religion is its Life, that a true theology must begin with a Biology? Theology is the Science of God. Why will men treat God as inorganic? Natural Law, p. 297.

August 28th. We should be forsaking the lines of nature were we to imagine for a moment that the new creature was to be formed out of nothing. Nothing can be made out of nothing. Matter is uncreatable and indestructible; Nature and man can only form and transform. Hence when a new animal is made, no new clay is made. Life merely enters into already existing matter, assimilates more of the same sort and rebuilds it. The spiritual Artist works in the same way. He must have a peculiar kind of protoplasm, a basis of life, and that must be already existing. Natural Law, p. 297.

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.