248.4 
 
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The gift of 
 
 James R. and Helen E. Davii 
 in memory of 
 Attorney and Mrs. Joseph L. Shaw 
 
 University of Illinois 
 at Urbana-Champaign 
 
 BOOKSTACKS 
 
 'Ir' 
 
 
 

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V 
 
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BRILLIANTS 
 
 HENRY 
 
 FROM 
 
 DRUMMOND 
 
D 
 
 Digitized by the Internet Archive 
 in 2017 with funding from 
 
 University of Illinois Urbana-Champaign Alternates 
 
 https://archive.org/details/brilliantsOOdrum 
 
BRILLIANTS 
 
 FROM 
 
 HENRY DRUMMOND 
 
 COMPILED 
 
 BY 
 
 A. L. W. 
 
 THE CASSINO ART COMPANY 
 
 BOSTON 
 
Copyright, 1892, 
 Samuel E. Cassino. 
 

DRUMMOND, 
 
 * * * * 
 
 It is the deliberate verdict of the Lord 
 Jesus that it is better not to live than not to 
 love. 
 
 sf: >}= 
 
 The infallible receipt for Happiness is to do 
 good. 
 
 ^ 5fs 
 
 i 
 
 We hear much of love to God ; Christ 
 spoke much of love to man. We make a 
 great deal of peace with heaven ; Christ spoke 
 much of peace on earth. 
 
 “The greatest thing,” says some one, “a 
 man can do for his Heavenly Father is to 
 be kind to some of His other children.” I 
 wonder why it is that we are not all kinder 
 than we are? How much the world needs it ! 
 
DRUMMOND, 
 
 After you have been kind, after Love has 
 stolen forth into the world and done its beau- 
 tiful work, go back into the shade again and 
 say nothing about it. 
 
 * * * 
 
 Give me the charity which delights not in 
 exposing the weakness of others, but “ cov- 
 ereth all things.” 
 
 * * * 
 
 The most obvious lesson of the gospel is 
 that there is no happiness in having and get- 
 ting, but only in giving. . . . Half the world 
 is on the wrong scent in the pursuit of happi- 
 ness. They think it consists in having and 
 getting, and in being served by others. It 
 consists in giving and in serving others. And 
 he that would be great among you, let him 
 serve. He that would be happy, let him re- 
 member that it is more blessed — it is more 
 happy — to give than to receive. 
 
 Sfc * * 
 
 I have seen almost all the beautiful things 
 God has made ; I have enjoyed almost every 
 pleasure that God has planned for man ; and 
 
DRUMMOND, 
 
 yet I can look back, and 1 see standing out 
 above all the life that has gone four or five 
 short experiences when the love of God re- 
 flected itself in some poor imitation, some 
 small act of love of mine — and that is the 
 thing that I get comfort from now. When I 
 think about my past life, everything else has 
 been transitory — has passed away. But the 
 acts of love which no man knows about, or 
 ever will know about, they never fail. 
 
 * * * 
 
 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 Pres- 
 ence. 
 
 * * * 
 
 Love should be the supreme thing because 
 it is going to last : because in the nature of 
 
DRUMMOND, 
 
 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 get- 
 ting when we die unless we are living now. 
 
 * * * 
 
 What is the Spiritual Environment? It is 
 God. 
 
 * * * 
 
 It is not a strange thing for the soul to find 
 its life in (iod. This is its native air. God 
 as the Environment of the soul has been from 
 the remotest age the doctrine of all the deep- 
 est 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. 
 
 * * * 
 
 We fail to praise the ceaseless ministry of 
 the great inanimate world around us only 
 because its kindness is unobtrusive. 
 
 * * * 
 
 The soul’s atmosphere is the daily trial, 
 circumstance, and temptation of the world. 
 As it is life alone which gives the plant power 
 

 
 
DRUMMOND, 
 
 to utilize the elements, and as, without it, 
 they utilize it, so it is the spiritual life alone 
 which gives the soul power to utilize tempta- 
 tion and trial ; and without it they destroy 
 the soul. How shall we escape if we refuse 
 to exercise these functions ; in other words, if 
 we neglect? ... It is a distinct fact by it- 
 self, which we can hold and examine sepa- 
 rately, that on purely natural principles the 
 soul that is left to itself unwatched, unculti- 
 vated, unredeemed, must fall away into death 
 by its own nature. 
 
 * * * 
 
 The true problem of the spiritual life may 
 be said to be, do the opposite of neglect. . . . 
 You are so to cultivate the soul that all its 
 powers will open out to God, and in behold- 
 ing God be drawn away from sin. 
 
 * * * 
 
 These two. 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 play- 
 ing 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 ad- 
 just them to the old, so directing them as at 
 one moment to make them co-operate, at 
 another to counteract one another, under- 
 stands the 7'ationale of personal development. 
 To seize continuously the opportunity of 
 more and more perfect adjustment to better 
 and higher conditions, to balance some in- 
 ward evil with some purer influence acting 
 from without ; in a word, to make our envi- 
 ronment at the same time it is making us, — 
 these are the secrets of a well-ordered and 
 successful life. 
 
 * * * 
 
 If a man love God, you will not have to 
 tell him that love is the fulfilling of the law. 
 “Take not His name in vain.” He would 
 never dream of taking His name in vain if he 
 loved Him. “ Remember the Sabbath day 
 to keep it holy.” He would be too glad to 
 have a day to meditate upon the object of his 
 affection. Love would fulfil all these laws. 
 
DRUMMOND, 
 
 And so, if he loved man, you would never 
 require to tell him to honor his father and 
 mother. He would do that without thinking 
 about it. It would be preposterous to tell 
 him not to kill. He would never dream of 
 it. It would be absurd to tell him not to 
 steal. He would never steal from those he 
 loved. He would rather they possessed the 
 goods than that he should possess it. It 
 would be absurd to tell him not to bear false 
 witness against his neighbor. If he loved 
 him it would be the last thing he would do. 
 And you would never have to tell him not to 
 covet what his neighbor had. He would be 
 rejoicing in his neighbor’s possessions. So 
 you see “ love is the fulfilling of the law.” 
 
 * * * 
 
 No single fact in science has ever discred- 
 ited a fact in religion. ... If the purifica- 
 tion of religion comes from science, the 
 purification of science, in a deeper sense, 
 shall come from religion. The true ministry 
 of nature must at last be honored, and sci-; 
 ence take its place as the great expositor. 
 
DRUMMOND. 
 
 Give pleasure. Lose no chance in giving 
 pleasure. For that is the ceaseless and 
 
 anonymous triumph of a truly loving spirit. 
 
 * * * 
 
 Life is full of opportunities for learning 
 love. Every man and woman every day has 
 a thousand of them. The world is not a 
 playground ; it is a schoolroom ; and its 
 great lesson that we are always to learn is the 
 lesson of love in all its parts. 
 
 * ♦ * 
 
 What makes a man a good football player? 
 Practice. What makes a man a good artist 
 
 — a good sculptor — a good musician ? Prac- 
 tice. What makes a man a good athlete? 
 Practice. What makes a man a good man? 
 Practice. Nothing else. There is nothing 
 capricious about religion. We do not get the 
 soul in a different way — under different laws 
 
 — from that in which we get the body. If a 
 man doesn't exercise his arm, he gets no 
 biceps muscle ; and if a man doesn’t exercise 
 his soul, he has no muscle in his soul — no 
 strength of character, no robustness. Love 
 
DRUMMOND, 
 
 xs not a thing of emotion and gush. It is a 
 robust, strong, manly, vigorous expression of 
 the whole character and nature in its fullest de- 
 velopment. And these things are only to be 
 acquired by daily and hourly practice. Don’t 
 quarrel, therefore, with your lot in life. Don’t 
 quarrel with the quality you have of life. 
 Don’t be angry that you have to go through a 
 network of temptation, that you are haunted 
 with it every day. That is your practice, 
 which God appoints you. That is your prac- 
 tice ; and it is having its work in making 
 you patient, and humble, and sincere, and 
 unselfish, and kind, and courteous, and 
 guileless. 
 
 * * * 
 
 If we neglect a garden plant, then a natural 
 principle of deterioration comes in, and 
 changes it into a worse plant. . . . Or, if we 
 neglect almost any of the domestic animals, 
 they will rapidly revert to wild and worthless 
 forms. Now, the same thing exactly would 
 happen in the case of you or me. Why 
 should man be an exception to any of the 
 laws of nature 1 
 
DRUMMOND. 
 
 , It is open to any one to aim at a self- 
 sufficient life, but he will find no encourage- 
 ment in nature. The life of the body may 
 complete itself in the physical world ; that is 
 its legitimate environment. 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 them- 
 selves in God. . . . The soul, like the body, 
 can never perfect itself in isolation. The law 
 for both is to be complete in the appropriate 
 environment. And the perfection to be 
 sought in the spiritual world is a perfection 
 of relation, a perfect adjustment of that 
 which is becoming perfect to that which is 
 perfect. 
 
 * * * 
 
 Have you ever noticed how much of Christ’s 
 life was spent in doing kind things — in merely 
 doing kind things ? Run over it with that in 
 view, and you will find that He spent a great 
 proportion of His time simply in making 
 
DRUMMOND, 
 
 people happy — in doing good turns to 
 people. 
 
 sf: * * 
 
 To refuse to deny one’s self is just to be 
 left with the self undenied. When the bal- 
 ance 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 balked. But 
 the soul is the loser. 
 
 * * # 
 
 There is only one thing greater than hap- 
 piness in the world, and that is holiness ; 
 and that is not in our keeping ; God reserves 
 that to Himself ; but what He has put in our 
 power is the happiness of our fellow-creatures, 
 and that is to be secured by our being kind. 
 
 * * * 
 
 The reward of being gentle is to become 
 more gentle. The reward of being liberal is 
 to become more liberal ; of controlling tern- 
 
DRUMMOND. 
 
 per is to become more sweet-tempered. The 
 penalty of being hard is to become hardened, 
 of being unforgiving is to become cruel. 
 
 * * * 
 
 It is the soul in communion that finds out 
 what that soul in service ought to do. 
 
 * * Sf: 
 
 Every appeal to your impatience is an 
 opportunity to learn patience. 
 
 * * * 
 
 Nothing happens in this world by chance. 
 There is no “ perhaps ” in nature ; there is a 
 cause for everything that we see, or feel, or 
 hear. 
 
 * * * 
 
 The development of any organism in any 
 direction is dependent on its environment. 
 A living cell cut off from air will die. A seed- 
 germ apart from moisture and an appropriate 
 temperature will make the ground its grave 
 for centuries. Human nature, likewise, is 
 subject to similar conditions. It can only 
 develop in presence of its environment. No 
 matter what its possibilities may be, no matter 
 
DRUMMOND, 
 
 what seeds of thought or virtue, what germs 
 of genius or of art lie latent in its breast, 
 until the appropriate environment presents 
 itself the correspondence is denied, the de- 
 velopment discouraged, the most splendid 
 possibilities of life remain unrealized, and 
 thought and virtue, genius and art, are dead. 
 
 The true environment of the moral life is 
 God. Here conscience wakes. Here kindles 
 love. Duty here becomes heroic ; and that 
 righteousness begins to live which alone is to 
 live forever. But if this atmosphere is not, 
 the dwarfed soul must perish for mere want 
 of its native air ; and its death is a strictly 
 natural death. It is not an exceptional judg- 
 ment upon Atheism. In the same circum- 
 stances, in the same averted relation to their 
 environment, the poet, the musician, the 
 artist, would alike perish to poetry, to music, 
 and to art. 
 
 * * 
 
 Keep in the midst of life. Don’t isolate 
 yourself. Be among men, and among things, 
 and among troubles, and amongst difficulties 
 
DRUMMOND. 
 
 and obstacles. You remember Goethe’s 
 words: “ Talent develops itself in solitude; 
 character in the stream of life.” 
 
 * * * 
 
 Few men know how to live. We grow up 
 at random, carrying into mature life the 
 merely animal methods and motives which 
 we had as little children. And it does not 
 occur to us that all this must be changed ; 
 that much of it must be reversed : that life is 
 the finest of the Fine Arts ; that it has to be 
 learned with life-long patience, and that the 
 years of our pilgrimage are all too short to 
 master it triumphantly. 
 
 * * * 
 
 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 
 
DRUMMOND. ' 
 
 spiritual energy, his helplessness with sin: 
 But now he understands both, — the void in 
 his life, the powerlessness of his will. He un- 
 derstands 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.” Power- 
 less is the normal state, not only of this but 
 of every organism, of every organism apart 
 from its environment. 
 
 A religion of efibrtless adoration may be a 
 religion for an angel, but never for a man. 
 Not in the contemplative, but in the active, 
 lies true hope ; not in rapture, but in reality, 
 lies true life ; not in the realm of ideals, but 
 among tangible things, is man’s sanctification 
 wrought. 
 
 Temper is significant, not in what it is 
 alone, but in what it reveals. . . . It is a test 
 for love, a symptom, a revelation of an un- 
 loving nature at bottom. It is the intermit- 
 
DRUMMOND, 
 
 tent fever which bespeaks unintermittent 
 disease within ; the occasional bubble escap- 
 ing to the surface, which betrays some rot- 
 tenness underneath ; a sample of the most 
 hidden products of the soul dropped involun- 
 tarily when off one’s guard ; in a word, the 
 lightning form of a hundred hideous and un- 
 Christian sins. 
 
 * * * 
 
 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. . . . The problems of the 
 heart and conscience are infinitely more per- 
 plexing than those of the intellect. Has love 
 no future? Has right no triumph? Is the 
 unfinished self to remain unfinished? Again, 
 the alternatives are two, Christianity or Pes- 
 simism. 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 
 
DRUMMOND. 
 
 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 Athe- 
 ism is only a negative proof of man’s incom- 
 pleteness. 
 
 * * * 
 
 No man can become a saint in his sleep ; 
 and to fulfil the condition requires a certain 
 amount of prayer and meditation and time, 
 just as improvement in any direction, bodily 
 or mental, requires a certain amount of 
 preparation and time. 
 
 ^ ^ ^ 
 
 It is a wonderful thing that here and there 
 in this hard, uncharitable world, there should 
 still be left a few rare souls who think no 
 evil. 
 
 * * * 
 
 We know but little now about the condi- 
 tions 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. » 
 
DRUMMOND. 
 
 The final test of religion at the great as- 
 sizes is not religiousness, but love. Not 
 what I have done, not what I have believed, 
 not what I have achieved, but how I have 
 loved : according to the number of cups of 
 cold water we have given in the name of 
 Christ. 
 
 * * * 
 
 There is nothing so divine on this earth as 
 a friendship. What is heaven? Heaven is a 
 father and his children, that is all. It is the 
 perpetual friendship. You can’t get a higher 
 definition of the Christian’s relations to God 
 than friendship. . . . Friendship is the nearest 
 thing we know to what religion is. God is 
 love. And to make religion akin to friend- 
 ship is simply to give it the highest expres- 
 sion conceivable by man. ... We find that 
 religion reduces itself to friendship with 
 God. 
 
 * * * 
 
 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 
 
DRUMMOND, 
 
 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.” 
 
 How many prodigals are kept out of the 
 kingdom of God by the unlovely character 
 of those who profess to be inside ! 
 
 * * * 
 
 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. 
 
 * * * 
 
 He who knows not of God may not be 
 a monster : we cannot say he will not be a 
 dwarf. . . .You can dwarf a soul just as you 
 can dwarf a plant, by depriving it of a full 
 environment. Such a soul for a time may 
 have “a name to live.” Its character may 
 betray no sign of atrophy. But its very virtue 
 somehow has the pallor of a flower that is 
 
DRUMMOND. 
 
 grown in darkness, or as the herb which has 
 never seen the sun, no fragrance breathes 
 from its spirit. . . With Ruskin, “ I do not 
 wonder at what men suffer, but I do wonder 
 often at what they lose.” 
 
 * 5f! * 
 
 He who seeks to serve two masters misses 
 the benediction of both. 
 
 * * * 
 
 The end of salvation is perfection — the 
 Christlike mind, character, and life. . . . 
 Perfect life is not merely the possessing of 
 perfect functions, but of perfect functions 
 perfectly adjusted to each other and all con- 
 spiring to a single result, the perfect work- 
 ing of the whole organism. It is not said 
 that the character will develop in all its ful- 
 ness in this life. That were a time far too 
 short for an evolution so magnificent. In 
 this world only the cornless ear is seen ; 
 sometimes only the small yet still prophetic 
 blade. 
 
 * * * 
 
 There are people who go about the world 
 looking out for slights, and they are neces- 
 
i 
 
 i 
 
 J 
 
 
 
DRUMMOND. 
 
 sarily 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. 
 
 ^ * 
 
 One little weakness we are apt to fancy, 
 all men must be allowed, and we even claim 
 a certain indulgence for that apparent neces- 
 sity of nature which we call our besetting 
 sin. Yet to break with the lower environ- 
 ment at all, to many, is to break at this single 
 point. . . . Now, if contact at this point be 
 not broken off, they are virtually in contact 
 still with the whole environment. 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 there- 
 fore he cannot “ live unto God.” . . . Such 
 are the mysterious unity and correlation of 
 functions in the spiritual organism that the 
 
DRUMMOND, 
 
 disease of one member may involve the ruin 
 of the whole. 
 
 ♦ * * 
 
 There is a disease called “ touchiness” — 
 a disease which, in spite of its innocent name, 
 is one of the gravest sources of restlessness 
 in the world. Touchiness, when it becomes 
 chronic, is a morbid condition of the inward 
 disposition. It is self-love inflamed to the 
 acute point. The cure is to shift the yoke to 
 some other place ; to let men and things 
 touch us through some new and perhaps as 
 yet unused part of our nature : to become 
 meek and lowly in heart while the old nature 
 is becoming numb from want of use. 
 
 * * ♦ 
 
 Death to the lower self is the nearest gate 
 and the quickest road to life. 
 
 * * * 
 
 To seize continuously the opportunity of 
 more and more perfect adjustment to better 
 and higher conditions, to balance some in- 
 ward evil with some purer influence acting 
 from without ; in a word, to make our environ- 
 
DRUMMOND. 
 
 ment at the same time that it is making us — • 
 these are the secrets of a well-ordered and 
 successful life. 
 
 * * * 
 
 There are some men and some women in 
 whose company we are always at our best. 
 While with them we cannot think mean 
 thoughts or speak ungenerous words. Their 
 mere presence is elevation, purification, sanc- 
 tity. All the best stops in our nature are 
 drawn out by their intercourse, and we find 
 a music in our souls that was never there 
 before. 
 
 * * * 
 
 What a noble gift it is, the power of play- 
 ing upon the souls and wills of men, and 
 rousing them to lofty purposes and holy,^ -T 
 
 deeds ! ■ T 
 
 * * * . < 
 
 Spiritual life is not something outside 
 ourselves. The idea is not that Christ is in 
 heaven, and that we can stretch out some 
 mysterious faculty and deal with Him there. 
 This is the vague form in which many con- 
 
 W 
 
 V 
 
i."". ^ ceive the truth, but it is contrary to Christ’s 
 teaching and to the analogy of nature. Life 
 is definite and resident ; and spiritual life is 
 not a visit from a force, but a resident tenant 
 in the soul. 
 
 * * * 
 
 After seasons of much discouragement, 
 with the sore sense upon us of our abject 
 feebleness, we do confer with ourselves, in- 
 sisting 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 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 return- 
 ing to God again, as a last resort, when we 
 have reached starvation point. . . . God is 
 our refuge and strength. Communion wdth 
 God, therefore, is a scientific necessity ; and 
 
DRUMMOND. 
 
 nothing will more help the defeated spirit 
 which is struggling in the wreck of its reli- 
 gious life than a common-sense hold of this 
 plain biological principle that without en- 
 vironment he can do nothing. 
 
 * * * 
 
 What is the end of life ? The end of life 
 is not to do good, although many of us think 
 so. It is not to win souls, although I once 
 thought so. The end of life is to do the will 
 of God. That may be in the line of doing 
 good or winning souls, or it may not. For 
 the individuals the answer to the question, 
 “ What is the end of my life ? ” is to do the 
 will of God, whatever that may be. . . . 
 If we could have no ambition past the will of 
 God, our lives would be successful. If we 
 could say, “ I have no ambition to go to the 
 heathen, I have no ambition to win souls, 
 my ambition is to do the will of God, what- 
 ever that may be ; that makes all lives equally 
 great, or equally small, because the only great 
 thing in a life is what of God’s will there is 
 in it. The maximum achievement of any 
 
DRUMMOND. 
 
 man’s life after it is all over is to have done 
 the will of God. No man or woman can have 
 done any more with a life. . . . There- 
 fore, the supreme principle upon which we 
 have to run our lives is to adhere, through 
 good report and ill, through temptation and 
 prosperity and adversity, to the will of God, 
 wherever that may lead us. It may take you 
 away to China; or you who are going to 
 Africa may have to stay where you are ; you 
 who are going to be an evangelist may have to 
 go into business ; and you who are going into 
 business may have to become an evangelist. 
 But there is no happiness or success in any 
 life till that principle is taken possession of. 
 
 * * * 
 
 How can you build up a life on that princi- 
 ple ? Let me give you an outline of a little 
 Bible reading. The definition of an ideal 
 life : “A man after mine own heart, who Avill 
 fulfil all my law.” The object of life: “I 
 come to do thy will, O God!” The first 
 thing you need after life is food : “ My meat 
 is to do the will of him that sent me.” 
 
DRUMMOND, 
 
 The next thing you need after food is soci- 
 ety : “ He that doeth the will of my Father 
 in heaven, the same is my brother, and sister, 
 and mother.” 
 
 You want education : “ Teach me to do 
 thy will, O God ! ” 
 
 You want pleasure : “I delight to do thy 
 will, O God ! ” 
 
 A whole life can be built upon that one ver- 
 tebral column ; and then when all is over, 
 “ he that doeth the will of God abideth for- 
 
 ever. 
 

/ .-I'*'