Natural Law in the Spiritual World by Henry Drummond (that summer book txt) 📕

a _now_. The poet sings--

"I looked behind to find my past,
And lo, it had gone before."


But no, not all. The unforgiven sins are not away in keeping somewhere to be let loose upon us when we die; they are here, within us, now. To-day brings the resurrection of their past, to-morrow of to-day. And the powers of sin, to the exact strength that we have developed them, nearing their dreadful culmination with every breath we draw, are here, within us, now. The souls of some men are already honey-combed through and through with the eternal consequences of neglect, so that taking the natural and rational view of their case _just now_, it is simply inconceivable that there is any escape _just now_. What a fearful thing it is to fall into the hands of the living God! A fearful thing even if, as the philosopher tells us, "the hands of the Living God are the Laws of Nature."

Whatever hopes of a "heaven" a neglected soul may have, can be shown to be an ignorant and delusive dream. How is the soul to escape to heaven if it has neglected for a lifetime the means of escape from the world and self? And where is the capacity for heaven to come from if it be not developed on earth? Where, indeed, is even the smallest spiritual appreciation of God and heaven to come from when so little of spirituality has ever been known or manifested here? If every Godward aspiration of the soul has been allowed to become extinct, and every inlet that was open to heaven to be choked, and every talent for religious love and trust to have been persistently neglected and ignored, where are the faculties to come from that would ever find the faintest relish in such things as God and heaven give?

These three words, Salvation, Escape, and Neglect, then, are not casually, but organically and necessarily connected. Their doctrine is scientific, not arbitrary. Escape means nothing more than the gradual emergence of the higher being from the lower, and nothing less. It means the gradual putting off of all that cannot enter the higher state, or heaven, and simultaneously the putting on of Christ. It involves the slow completing of the soul and the development of the capacity for God.

Should any one object that from this scientific standpoint the opposite of salvation is annihilation, the answer is at hand. From this standpoint there is no such word.

If, then, escape is to be open to us, it is not to come to us somehow, vaguely. We are not to hope for anything startling or mysterious. It is a definite opening along certain lines which are definitely marked by God, which begin at the Cross of Christ, and lead direct to Him. Each man in the silence of his own soul must work out this salvation for himself with fear and trembling--with fear, realizing the momentous issues of his task; with trembling, lest before the tardy work be done the voice of Death should summon him to stop.

What these lines are may, in closing, be indicated in a word. The true problem of the spiritual life may be said to be, do the opposite of Neglect. Whatever this is, do it, and you shall escape. It will just mean that you are so to cultivate the soul that all its powers will open out to God, and in beholding God be drawn away from sin. The idea really is to develop among the ruins of the old a new "creature"--a new creature which, while the old is suffering Degeneration from Neglect, is gradually to unfold, to escape away and develop on spiritual lines to spiritual beauty and strength. And as our conception of spiritual being must be taken simply from natural being, our ideas of the lines along which the new religious nature is to run must be borrowed from the known lines of the old.

There is, for example, a Sense of Sight in the religious nature. Neglect this, leave it undeveloped and you never miss it. You simply see nothing. But develop it and you see God. And the line along which to develop it is known to us. Become pure in heart. The pure in heart shall see God. Here, then, is one opening for soul-culture--the avenue through purity of heart to the spiritual seeing of God.

Then there is a Sense of Sound. Neglect this, leave it undeveloped, and you never miss it. You simply hear nothing. Develop it, and you hear God. And the line along which to develop it is known to us. Obey Christ. Become one of Christ's flock. "The sheep hear His voice, and He calleth them by name." Here, then, is another opportunity for the culture of the soul--a gateway through the Shepherd's fold to hear the Shepherd's voice.

And there is a Sense of Touch to be acquired--such a sense as the woman had who touched the hem of Christ's garment, that wonderful electric touch called faith, which moves the very heart of God.

And there is a Sense of Taste--a spiritual hunger after God; a something within which tastes and sees that He is good. And there is the Talent for Inspiration. Neglect that, and all the scenery of the spiritual world is flat and frozen. But cultivate it, and it penetrates the whole soul with sacred fire, and illuminates creation with God. And last of all there is the great capacity for Love, even for the love of God--the expanding capacity for feeling more and more its height and depth, its length and breadth. Till that is felt no man can really understand that word, "so great salvation," for what is its measure but that other "so" of Christ--God so loved the world that He gave His only begotten Son? Verily, how shall we escape if we neglect that?[52]

FOOTNOTES:

[52] For the scientific basis of this spiritual law the following works may be consulted:--

"The Origin of Species." By Charles Darwin, F.R.S. London: John Murray. 1872.

"Degeneration." By E. Ray Lankester, F.R.S. London: Macmillan. 1880.

"Der Ursprung der Wirbelthiere und das Princip des Functions Wechsels." Dr. A. Dorhn. Leipzig: 1875.

"Lessons from Nature." By St. George Mivart, F.R.S. London: John Murray. 1876.

"The Natural Conditions of Existence as they Affect Animal Life." Karl Semper. London: C. Kegan Paul & Co. 1881.


GROWTH.


"Is not the evidence of Ease on the very front of all the greatest
works in existence? Do they not say plainly to us, not 'there has
been a great _effort_ here,' but 'there has been a great _power_
here?' It is not the weariness of mortality but the strength of
divinity, which we have to recognize in all mighty things; and that
is just what we now never recognize, but think that we are to do
great things by help of iron bars and perspiration; alas! we shall
do nothing that way, but lose some pounds of our own
weight."--_Ruskin._

"Consider the lilies of the field how they grow."--_The Sermon on
the Mount._

"Nunquam aliud natura, aliud sapientia dicit."--_Juvenal._


What gives the peculiar point to this object-lesson from the lips of Jesus is, that He not only made the illustration, but made the lilies. It is like an inventor describing his own machine. He made the lilies and He made me--both on the same broad principle. Both together, man and flower, He planted deep in the Providence of God; but as men are dull at studying themselves He points to this companion-phenomenon to teach us how to live a free and natural life, a life which God will unfold for us, without our anxiety, as He unfolds the flower. For Christ's words are not a general appeal to consider nature. Men are not to consider the lilies simply to admire their beauty, to dream over the delicate strength and grace of stem and leaf. The point they were to consider was _how they grew_--how without anxiety or care the flower woke into loveliness, how without weaving these leaves were woven, how without toiling these complex tissues spun themselves, and how without any effort or friction the whole slowly came ready-made from the loom of God in its more than Solomon-like glory. "So," He says, making the application beyond dispute, "you care-worn, anxious men must grow. You, too, need take no thought for your life, what ye shall eat or what ye shall drink or what ye shall put on. For if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall He not much more clothe you, O ye of little faith?"

This nature-lesson was a great novelty in its day; but all men now who have even a "little faith" have learned this Christian secret of a composed life. Apart even from the parable of the lily, the failures of the past have taught most of us the folly of disquieting ourselves in vain, and we have given up the idea that by taking thought we can add a cubit to our stature.

But no sooner has our life settled down to this calm trust in God than a new and graver anxiety begins. This time it is not for the body we are in travail, but for the soul. For the temporal life we have considered the lilies, but how is the spiritual life to grow. How are we to become better men? How are we to grow in grace? By what thought shall we add the cubits to the spiritual stature and reach the fullness of the Perfect Man? And because we know ill how to do this, the old anxiety comes back again and our inner life is once more an agony of conflict and remorse. After all, we have but transferred our anxious thoughts from the body to the soul. Our efforts after Christian growth seem only a succession of failures, and instead of rising into the beauty of holiness our life is a daily heartbreak and humiliation.

Now the reason of this is very plain. We have forgotten the parable of the lily. Violent efforts to grow are right in earnestness, but wholly wrong in principle. There is but one principle of growth both for the natural and spiritual, for animal and plant, for body and soul. For all growth is an organic thing. And the principle of growing in grace is once more this, "Consider the lilies _how they grow_."

In seeking to extend the analogy from the body to the soul there are two things about the lilies' growth, two characteristics of all growth, on which one must fix attention. These are--

First, Spontaneousness.

Second, Mysteriousness.

I. Spontaneousness. There are three lines along which one may seek for evidence of the spontaneousness of growth. The first is Science. And the argument here could not be summed up better than in the words of Jesus. The lilies grow, He says, of themselves; they toil not, neither do they spin. They grow, that is, automatically, spontaneously, without trying, without fretting, without thinking. Applied in any direction, to plant, to animal, to the body or to the soul this law holds. A boy grows, for example, without trying. One or two simple conditions are fulfilled, and the growth goes on. He thinks probably as