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+The Project Gutenberg EBook of Pax Vobiscum, by Henry Drummond
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Pax Vobiscum
+
+Author: Henry Drummond
+
+
+Release Date: November, 2005 [EBook #9373]
+This file was first posted on September 26, 2003
+Last Updated: May 11, 2013
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK PAX VOBISCUM ***
+
+
+
+
+Produced by Juliet Sutherland, David Widger and PG
+Distributed Proofreaders
+
+
+
+
+
+
+
+PAX VOBISCUM
+
+BY HENRY DRUMMOND, F.R.S.E., F.G.S., LL.D.
+
+1890
+
+
+"PAX VOBISCUM," prepared for publication by the Author, is now published
+for the first time, being the second of a series of which "The Greatest
+Thing in the World" was the first.
+
+
+Nov. 1, 1890. "Come unto me, all ye that labour and are heavy laden, and
+I will give you rest. Take my yoke upon you, and learn of me; for I am
+meek and lowly in heart and ye shall find rest unto your souls. For my
+yoke is easy, and my burden is light."
+
+
+
+
+CONTENTS
+
+
+PREFACE
+
+PAX VOBISCUM
+
+EFFECTS REQUIRE CAUSES
+
+WHAT YOKES ARE FOR
+
+HOW FRUITS GROW
+
+
+
+
+PAX VOBISCUM
+
+
+I heard the other morning a sermon by a distinguished preacher upon
+"Rest." It was full of beautiful thoughts; but when I came to ask
+myself, "How does he say I can get Rest?" there was no answer. The
+sermon was sincerely meant to be practical, yet it contained no
+experience that seemed to me to be tangible, nor any advice which
+could help me to find the thing itself as I went about the world that
+afternoon. Yet this omission of the only important problem was not the
+fault of the preacher. The whole popular religion is in the twilight
+here. And when pressed for really working specifics for the experiences
+with which it deals, it falters, and seems to lose itself in mist.
+
+The want of connection between the great words of religion and every-day
+life has bewildered and discouraged all of us. Christianity possesses
+the noblest words in the language; its literature overflows with terms
+expressive of the greatest and happiest moods which can fill the soul of
+man. Rest, Joy, Peace, Faith, Love, Light--these words occur with such
+persistency in hymns and prayers that an observer might think they
+formed the staple of Christian experience. But on coming to close
+quarters with the actual life of most of us, how surely would he be
+disenchanted. 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.
+
+To some of us, indeed, the Christian experiences seem further away than
+when we took the first steps in the Christian life. That life has not
+opened out as we had hoped; we do not regret our religion, but we are
+disappointed with it. There are times, perhaps, when wandering notes
+from a diviner music stray into our spirits; but these experiences come
+at few and fitful moments. We have no sense of possession in them. When
+they visit us, it is a surprise. When they leave us, it is without
+explanation. When we wish their return, we do not know how to secure
+it. All which points to a religion without solid base, and a poor and
+flickering life. It means a great bankruptcy in those experiences which
+give Christianity its personal solace and make it attractive to the
+world, and a great uncertainty as to any remedy. It is as if we knew
+everything about health--except the way to get it.
+
+I am quite sure that the difficulty does not lie in the fact that
+men are not in earnest. This is simply not the fact. All around us
+Christians are wearing themselves out in trying to be better. The amount
+of spiritual longing in the world--in the hearts of unnumbered thousands
+of men and women in whom we should never suspect it; among the wise and
+thoughtful; among the young and gay, who seldom assuage and never betray
+their thirst--this is one of the most wonderful and touching facts of
+life. It is not more heat that is needed, but more light; not more
+force, but a wiser direction to be given to very real energies already
+there.
+
+The Address which follows is offered as a humble contribution to this
+problem, and in the hope that it may help some who are "seeking Rest and
+finding none" to a firmer footing on one great, solid, simple
+principle which underlies not the Christian experiences alone, but all
+experiences, and all life.
+
+What Christian experience wants is _thread_, a vertebral column, method.
+It is impossible to believe that there is no remedy for its unevenness
+and dishevelment, or that the remedy is a secret. The idea, also, that
+some few men, by happy chance or happier temperament, have been given
+the secret--as if there were some sort of knack or trick of it--is
+wholly incredible. Religion must ripen its fruit for every temperament;
+and the way even into its highest heights must be by a gateway through
+which the peoples of the world may pass.
+
+I shall try to lead up to this gateway by a very familiar path. But as
+that path is strangely unfrequented, and even unknown, where it passes
+into the religious sphere, I must dwell for a moment on the commonest of
+commonplaces.
+
+
+
+
+EFFECTS REQUIRE CAUSES
+
+
+Nothing that happens in the world happens by chance. God is a God of
+order. Everything is arranged upon definite principles, and never
+at random. The world, even the religious world, is governed by law.
+Character is governed by law. Happiness is governed by law. The
+Christian experiences are governed by law. Men, forgetting this, expect
+Rest, Joy, Peace, Faith to drop into their souls from the air like snow
+or rain. But in point of fact they do not do so; and if they did they
+would no less have their origin in previous activities and be controlled
+by natural laws. Rain and snow do drop from the air, but not without a
+long previous history. They are the mature effects of former causes.
+Equally so are Rest, and Peace, and Joy. They, too, have each a previous
+history. Storms and winds and calms are not accidents, but are brought
+about by antecedent circumstances. Rest and Peace are but calms in man's
+inward nature, and arise through causes as definite and as inevitable.
+
+Realize it thoroughly: it is a methodical not an accidental world. If a
+housewife turns out a good cake, it is the result of a sound receipt,
+carefully applied. She cannot mix the assigned ingredients and fire them
+for the appropriate time without producing the result. It is not she who
+has made the cake; it is nature. She brings related things together;
+sets causes at work; these causes bring about the result. She is not
+a creator, but an intermediary. She does not expect random causes to
+produce specific effects--random ingredients would only produce random
+cakes. So it is in the making of Christian experiences. Certain lines
+are followed; certain effects are the result. These effects cannot but
+be the result. But the result can never take place without the previous
+cause. To expect results without antecedents is to expect cakes without
+ingredients. That impossibility is precisely the almost universal
+expectation.
+
+Now what I mainly wish to do is to help you firmly to grasp this simple
+principle of Cause and Effect in the spiritual world. And instead of
+applying the principle generally to each of the Christian experiences in
+turn, I shall examine its application to one in some little detail.
+The one I shall select is Rest. And I think any one who follows the
+application in this single instance will be able to apply it for himself
+to all the others.
+
+Take such a sentence as this: African explorers are subject to fevers
+which cause restlessness and delirium. Note the expression, "cause
+restlessness." _Restlessness has a cause_. Clearly, then, any one who
+wished to get rid of restlessness would proceed at once to deal with
+the cause. If that were not removed, a doctor might prescribe a hundred
+things, and all might be taken in turn, without producing the least
+effect. Things are so arranged in the original planning of the world
+that certain effects must follow certain causes, and certain causes must
+be abolished before certain effects can be removed. Certain parts of
+Africa are inseparably linked with the physical experience called fever;
+this fever is in turn infallibly linked with a mental experience called
+restlessness and delirium. To abolish the mental experience the radical
+method would be to abolish the physical experience, and the way of
+abolishing the physical experience would be to abolish Africa, or
+to cease to go there. Now this holds good for all other forms of
+Restlessness. Every other form and kind of Restlessness in the world has
+a definite cause, and the particular kind of Restlessness can only be
+removed by removing the allotted cause.
+
+All this is also true of Rest. Restlessness has a cause: must not _Rest_
+have a cause? Necessarily. If it were a chance world we would not expect
+this; but, being a methodical world, it cannot be otherwise. Rest,
+physical rest, moral rest, spiritual rest, every kind of rest has a
+cause, as certainly as restlessness. Now causes are discriminating.
+There is one kind of cause for every particular effect, and no other;
+and if one particular effect is desired, the corresponding cause must be
+set in motion. It is no use proposing finely devised schemes, or going
+through general pious exercises in the hope that somehow Rest will come.
+The Christian life is not casual but causal. All nature is a standing
+protest against the absurdity of expecting to secure spiritual effects,
+or any effects, without the employment of appropriate causes. The Great
+Teacher dealt what ought to have been the final blow to this infinite
+irrelevancy by a single question, "Do men gather grapes of thorns or
+figs of thistles?" Why, then, did the Great Teacher not educate His
+followers fully? Why did He not tell us, for example, how such a thing
+as Rest might be obtained? The answer is, that _He did_. But plainly,
+explicitly, in so many words? Yes, plainly, explicitly, in so many
+words. He assigned Rest to its cause, in words with which each of us has
+been familiar from his earliest childhood.
+
+He begins, you remember--for you at once know the passage I refer
+to--almost as if Rest could be had without any cause: "Come unto me," He
+says, "and I will _give_ you Rest."
+
+Rest, apparently, was a favour to be bestowed; men had but to come to
+Him; He would give it to every applicant. But the next sentence takes
+that all back. The qualification, indeed, is added instantaneously.
+For what the first sentence seemed to give was next thing to an
+impossibility. For how, in a literal sense, can Rest be _given_? One
+could no more give away Rest than he could give away Laughter. We speak
+of "causing" laughter, which we can do; but we cannot give it away. When
+we speak of giving pain, we know perfectly well we cannot give pain
+away. And when we aim at giving pleasure, all that we do is to arrange a
+set of circumstances in such a way as that these shall cause pleasure.
+Of course there is a sense, and a very wonderful sense, in which a Great
+Personality breathes upon all who come within its influence an abiding
+peace and trust. Men can be to other men as the shadow of a great rock
+in a thirsty land. Much more Christ; much more Christ as Perfect Man;
+much more still as Saviour of the world. But it is not this of which I
+speak. When Christ said He would give men Rest, He meant simply that
+He would put them in the way of it. By no act of conveyance would, or
+could, He make over His own Rest to them. He could give them His receipt
+for it. That was all. But He would not make it for them; for one thing,
+it was not in His plan to make it for them; for another thing, men were
+not so planned that it could be made for them; and for yet another
+thing, it was a thousand times better that they should make it for
+themselves.
+
+That this is the meaning becomes obvious from the wording of the second
+sentence: "Learn of Me and ye shall _find_ Rest." Rest, that is to say,
+is not a thing that can be given, but a thing to be _acquired_. It comes
+not by an act, but by a process. It is not to be found in a happy hour,
+as one finds a treasure; but slowly, as one finds knowledge. It could
+indeed be no more found in a moment than could knowledge. A soil has to
+be prepared for it. Like a fine fruit, it will grow in one climate and
+not in another; at one altitude and not at another. Like all growths it
+will have an orderly development and mature by slow degrees.
+
+The nature of this slow process Christ clearly defines when He says we
+are to achieve Rest by _learning_. "Learn of Me," He says, "and ye shall
+find rest to your souls." Now consider the extraordinary originality
+of this utterance. How novel the connection between these two words,
+"Learn" and "Rest"? How few of us have ever associated them--ever
+thought that Rest was a thing to be learned; ever laid ourselves out
+for it as we would to learn a language; ever practised it as we would
+practise the violin? Does it not show how entirely new Christ's teaching
+still is to the world, that so old and threadbare an aphorism should
+still be so little applied? The last thing most of us would have thought
+of would have been to associate _Rest_ with _Work_.
+
+What must one work at? What is that which if duly learned will find the
+soul of man in Rest? Christ answers without the least hesitation. He
+specifies two things--Meekness and Lowliness. "Learn of Me," He says,
+"for I am _meek_ and _lowly_ in heart." Now these two things are not
+chosen at random. To these accomplishments, in a special way, Rest is
+attached. Learn these, in short, and you have already found Rest. These
+as they stand are direct causes of Rest; will produce it at once; cannot
+but produce it at once. And if you think for a single moment, you will
+see how this is necessarily so, for causes are never arbitrary, and the
+connection between antecedent and consequent here and everywhere lies
+deep in the nature of things.
+
+What is the connection, then? I answer by a further question. What are
+the chief causes of _Unrest_? If you know yourself, you will answer
+Pride, Selfishness, Ambition. As you look back upon the past years of
+your life, is it not true that its unhappiness has chiefly come from the
+succession of personal mortifications and almost trivial disappointments
+which the intercourse of life has brought you? Great trials come at
+lengthened intervals, and we rise to breast them; but it is the petty
+friction of our every-day 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 make inward peace impossible. Wounded vanity, then, disappointed
+hopes, unsatisfied selfishness--these are the old, vulgar, universal
+sources of man's unrest.
+
+Now it is obvious why Christ pointed out as the two chief objects for
+attainment the exact opposites of these. To Meekness and Lowliness these
+things simply do not exist. They cure unrest by making it impossible.
+These remedies do not trifle with surface symptoms; they strike at once
+at removing causes. 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. Christianity is a fine inoculation, a transfusion of healthy blood
+into an anĉmic or poisoned soul. No fever can attack a perfectly sound
+body; no fever of unrest can disturb a soul which has breathed the air
+or learned the ways of Christ. Men sigh for the wings of a dove that
+they may fly away and be at Rest. But flying away will not help us. "The
+Kingdom of God is _within you_." We aspire to the top to look for Rest;
+it lies at the bottom. Water rests only when it gets to the lowest
+place. So do men. Hence, be lowly. The man who has no opinion of himself
+at all can never be hurt if others do not acknowledge him. Hence, be
+meek. He who is without expectation cannot fret if nothing comes to him.
+It is self-evident that these things are so. The lowly man and the
+meek man are really above all other men, above all other things. They
+dominate the world because they do not care for it. The miser does
+not possess gold, gold possesses him. But the meek possess it. "The
+meek," said Christ, "inherit the earth." They do not buy it; they do not
+conquer it, but they inherit it.
+
+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. 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 lifelong patience, and that the years of our pilgrimage are
+all too short to master it triumphantly.
+
+Yet this is what Christianity is for--to teach men the Art of Life.
+And its whole curriculum lies in one word--"Learn of me." Unlike most
+education, this is almost purely personal; it is not to be had from
+books or lectures or creeds or doctrines. It is a study from the life.
+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, like the old apprentices with their masters.
+
+Now we understand it all? 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."
+
+I do not say, remember, that the Christian life to every man, or to any
+man, can be a bed of roses. No educational process can be this. And
+perhaps if some men knew how much was involved in the simple "learn" of
+Christ, they would not enter His school with so irresponsible a heart.
+For there is not only much to learn, but much to unlearn. Many men never
+go to this school at all till their disposition is already half ruined
+and character has taken on its fatal set. To learn arithmetic is
+difficult at fifty--much more to learn Christianity. To learn simply
+what it is to be meek and lowly, in the case of one who has had no
+lessons in that in childhood, may cost him half of what he values most
+on earth. Do we realize, for instance, that the way of teaching humility
+is generally by _humiliation_? There is probably no other school for it.
+When a man enters himself as a pupil in such a school it means a very
+great thing. There is much Rest there, but there is also much Work.
+
+I should be wrong, even though my theme is the brighter side, to ignore
+the cross and minimise the cost. Only it gives to the cross a more
+definite meaning, and a rarer value, to connect it thus directly and
+_causally_ with the growth of the inner life. Our platitudes on the
+"benefits of affliction" are usually about as vague as our theories of
+Christian Experience. "Somehow," we believe affliction does us good. But
+it is not a question of "Somehow." The result is definite, calculable,
+necessary. It is under the strictest law of cause and effect. The first
+effect of losing one's fortune, for instance, is humiliation; and the
+effect of humiliation, as we have just seen, is to make one humble; and
+the effect of being humble is to produce Rest. It is a roundabout way,
+apparently, of producing Rest; but Nature generally works by circular
+processes; and it is not certain that there is any other way of becoming
+humble, or of finding Rest. 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.
+
+Yet this is only half the truth. Christ's life outwardly was one of the
+most troubled lives that was ever lived: Tempest and tumult, tumult and
+tempest, the waves breaking over it all the time till the worn body was
+laid in the grave. But the inner life was a sea of glass. The great calm
+was always there. At any moment you might have gone to Him and found
+Rest. And even when the bloodhounds were dogging him in the streets
+of Jerusalem, He turned to His disciples and offered them, as a last
+legacy, "My peace." Nothing ever for a moment broke the serenity of
+Christ's life on earth. Misfortune could not reach Him; He had no
+fortune. Food, raiment, money--fountain-heads of half the world's
+weariness--He simply did not care for; they played no part in His life;
+He "took no thought" for them. It was impossible to affect Him by
+lowering His reputation; He had already made Himself of no reputation.
+He was dumb before insult. When He was reviled He reviled not-again. In
+fact, there was nothing that the world could do to Him that could ruffle
+the surface of His spirit.
+
+Such living, as mere living, is altogether unique. It is only when we
+see what it was in Him that we can know what the word Rest means. It
+lies not in emotions, nor in the absence of emotions. It is not a
+hallowed feeling that comes over us in church. It is not something that
+the preacher has in his voice. It is not in nature, or in poetry, or in
+music--though in all these there is soothing. It is the mind at
+leisure from itself. It is the perfect poise of the soul; the absolute
+adjustment of the inward man to the stress of all outward things;
+the preparedness against every emergency; the stability of assured
+convictions; the eternal calm of an invulnerable faith; the repose of
+a heart set deep in God. It is the mood of the man who says, with
+Browning, "God's in His Heaven, all's well with the world."
+
+Two painters each painted a picture to illustrate his conception of
+rest. The first chose for his scene a still, lone lake among the far-off
+mountains. The second threw on his canvas a thundering waterfall, with
+a fragile birch-tree bending over the foam; at the fork of a branch,
+almost wet with the cataract's spray, a robin sat on its nest. The first
+was only _Stagnation_; the last was _Rest_. For in Rest there are always
+two elements--tranquillity and energy; silence and turbulence; creation
+and destruction; fearlessness and fearfulness. This it was in Christ.
+
+It is quite plain from all this that whatever else He claimed to be
+or to do, He at least knew how to live. All this is the perfection of
+living, of living in the mere sense of passing through the world in the
+best way. Hence His anxiety to communicate His idea of life to others.
+He came, He said, to give men life, true life, a more abundant life than
+they were living; "the life," as the fine phrase in the Revised Version
+has it, "that is life indeed." This is what He himself possessed, and it
+was this which He offers to all mankind. And hence His direct appeal for
+all to come to Him who had not made much of life, who were weary and
+heavy-laden. These He would teach His secret. They, also, should know
+"the life that is life indeed."
+
+
+
+
+WHAT YOKES ARE FOR
+
+
+There is still one doubt to clear up. After the statement, "Learn of
+Me," Christ throws in the disconcerting qualification, "_Take My yoke_
+upon you and learn of Me." Why, if all this be true, does He call it a
+_yoke_? Why, while professing to give Rest, does He with the next breath
+whisper "_burden_"? Is the Christian life, after all, what its enemies
+take it for--an additional weight to the already great woe of life, some
+extra punctiliousness about duty, some painful devotion to observances,
+some heavy restriction and trammelling of all that is joyous and free in
+the world? Is life not hard and sorrowful enough without being fettered
+with yet another yoke?
+
+It is astounding how so glaring a misunderstanding of this plain
+sentence should ever have passed into currency. Did you ever stop to
+ask what a yoke is really for? Is it to be a burden to the animal which
+wears it? It is just the opposite. It is to make its burden light.
+Attached to the oxen in any other way than by a yoke, the plough would
+be intolerable. Worked by means of a yoke, it is light. A yoke is not
+an instrument of torture; it is an instrument of mercy. It is not a
+malicious contrivance for making work hard; it is a gentle device to
+make hard labour light. It is not meant to give pain, but to save pain.
+And yet men speak of the yoke of Christ as if it were a slavery, and
+look upon those who wear it as objects of compassion. For generations we
+have had homilies on "The Yoke of Christ," some delighting in portraying
+its narrow exactions; some seeking in these exactions the marks of its
+divinity; others apologising for it, and toning it down; still others
+assuring us that, although it be very bad, it is not to be compared with
+the positive blessings of Christianity. How many, especially among the
+young, has this one mistaken phrase driven forever away from the
+kingdom of God? Instead of making Christ attractive, it makes Him out
+a taskmaster, narrowing life by petty restrictions, calling for
+self-denial where none is necessary, making misery a virtue under the
+plea that it is the yoke of Christ, and happiness criminal because it
+now and then evades it. According to this conception, Christians are
+at best the victims of a depressing fate; their life is a penance; and
+their hope for the next world purchased by a slow martyrdom in this.
+
+The mistake has arisen from taking the word "yoke" here in the same
+sense as in the expressions "under the yoke," or "wear the yoke in his
+youth." But in Christ's illustration it is not _jugum_ of the Roman
+soldier, but the simple "harness" or "ox-collar" of the Eastern peasant.
+It is the literal wooden yoke which He, with His own hands in the
+carpenter shop, had probably often made. He knew the difference between
+a smooth yoke and a rough one, a bad fit and a good fit; the difference
+also it made to the patient animal which had to wear it. The rough yoke
+galled, and the burden was heavy; the smooth yoke caused no pain, and
+the load was lightly drawn. The badly fitted harness was a misery; the
+well-fitted collar was "easy." And what was the "burden"? It was not
+some special burden laid upon the Christian, some unique infliction that
+they alone must bear. It was what all men bear. It was simply life,
+human life itself, the general burden of life which all must carry
+with them from the cradle to the grave. Christ saw that men took life
+painfully. To some it was a weariness, to others a failure, to many a
+tragedy, to all a struggle and a pain. How to carry this burden of
+life had been the whole world's problem. It is still the whole world's
+problem. And here is Christ's solution: "Carry it as I do. Take life
+as I take it. Look at it from My point of view. Interpret it upon My
+principles. Take My yoke and learn of Me, and you will find it easy.
+For My yoke is easy, works easily, sits right upon the shoulders, and
+_therefore_ My burden is light." There is no suggestion here that
+religion will absolve any man from bearing burdens. That would be to
+absolve him from living, since it is life itself that is the burden.
+What Christianity does propose is to make it tolerable. Christ's yoke is
+simply His secret for the alleviation of human life, His prescription
+for the best and happiest method of living. Men harness themselves to
+the work and stress of the world in clumsy and unnatural ways. The
+harness they put on is antiquated. A rough, ill-fitted collar at the
+best, they make its strain and friction past enduring, by placing it
+where the neck is most sensitive; and by mere continuous irritation this
+sensitiveness increases until the whole nature is quick and sore.
+
+This is the origin, among other things, of 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; conceit, _with a hair-trigger._
+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. 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. In the mere matter of
+altering the perspective of life and changing the proportions of things,
+its function in lightening the care of man is altogether its own. The
+weight of a load depends upon the attraction of the earth. But suppose
+the attraction of the earth were removed? A ton on some other planet,
+where the attraction of gravity is less, does not weigh half a ton. Now
+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. What was a ton yesterday is not half a ton to-day. So without
+changing one's circumstances, merely by offering a wider horizon and a
+different standard, it alters the whole aspect of the world.
+
+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. Other versions are either caricatures,
+or exaggerations, or misunderstandings, or shortsighted and surface
+readings. For the most part their attainment is hopeless and the results
+wretched. But I care not who the person is, or through what vale of
+tears he has passed, or is about to pass, there is a new life for him
+along this path.
+
+
+
+
+HOW FRUITS GROW
+
+
+Were rest my subject, there are other things I should wish to say about
+it, and other kinds of Rest of which I should like to speak. But that is
+not my subject. My theme is that the Christian experiences are not the
+work of magic, but come under the law of Cause and Effect. And I have
+chosen Rest only as a single illustration of the working of that
+principle. If there were time I might next run over all the Christian
+experiences in turn, and show how the same wide law applies to each. But
+I think it may serve the better purpose if I leave this further exercise
+to yourselves. I know no Bible study that you will find more full of
+fruit, or which will take you nearer to the ways of God, or make the
+Christian life itself more solid or more sure. I shall add only a single
+other illustration of what I mean, before I close.
+
+Where does Joy come from? I knew a Sunday scholar whose conception of
+Joy was that it was a thing made in lumps and kept somewhere in Heaven,
+and that when people prayed for it, pieces were somehow let down and
+fitted into their souls. I am not sure that views as gross and material
+are not often held by people who ought to be wiser. In reality, Joy is
+as much a matter of Cause and Effect as pain. No one can get Joy by
+merely asking for it. It is one of the ripest fruits of the Christian
+life, and, like all fruits, must be grown. There is a very clever trick
+in India called the mango-trick. A seed is put in the ground and covered
+up, and after divers incantations a full-blown mango-bush appears within
+five minutes. I never met any one who knew how the thing was done, but
+I never met any one who believed it to be anything else than a
+conjuring-trick. The world is pretty unanimous now in its belief in the
+orderliness of Nature. 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.
+
+Whence, then, is joy? Christ put His teaching upon this subject into one
+of the most exquisite of His parables. I should in any instance have
+appealed to His teaching here, as in the case of Rest, for I do not wish
+you to think I am speaking words of my own. But it so happens that He
+has dealt with it in words of unusual fulness.
+
+I need not recall the whole illustration. It is the parable of the Vine.
+Did you ever think why Christ spoke that parable? He did not merely
+throw it into space as a fine illustration of general truths. It was
+not simply a statement of the mystical union, and the doctrine of an
+indwelling Christ. It was that; but it was more. After He had said it,
+He did what was not an unusual thing when He was teaching His greatest
+lessons. He turned to the disciples and said He would tell them why He
+had spoken it. It was to tell them how to get Joy. "These things have
+I spoken unto you," He said, "that My Joy might remain in you and that
+your Joy might be full." It was a purposed and deliberate communication
+of His secret of Happiness.
+
+Go back over these verses, then, and you will find the Causes of this
+Effect, the spring, and the only spring, out of which true Happiness
+comes. I am not going to analyse them in detail. I ask you to enter into
+the words for yourselves. Remember, in the first place, that the Vine
+was the Eastern symbol of Joy. It was its fruit that made glad the heart
+of man. Yet, however innocent that gladness--for the expressed juice of
+the grape was the common drink at every peasant's board--the gladness
+was only a gross and passing thing. This was not true happiness, and the
+vine of the Palestine vineyards was not the true vine. _Christ_ was
+"the _true_ Vine." Here, then, is the ultimate source of Joy. Through
+whatever media it reaches us, all true Joy and Gladness find their
+source in Christ. By this, of course, is not meant that the actual Joy
+experienced is transferred from Christ's nature, or is something passed
+on from Him to us. What is passed on is His method of getting it. There
+is, indeed, a sense in which we can share another's joy or another's
+sorrow. But that is another matter. Christ is the source of Joy to men
+in the sense in which He is the source of Rest. His people share His
+life, and therefore share its consequences, and one of these is Joy. His
+method of living is one that in the nature of things produces Joy. When
+He spoke of His Joy remaining with us He meant in part that the causes
+which produced it should continue to act. His followers, that is to say,
+by _repeating_ His life would experience its accompaniments. His Joy,
+His kind of Joy, would remain with them.
+
+The medium through which this Joy comes is next explained: "He that
+abideth in Me, the same bringeth forth much fruit." Fruit first, Joy
+next; the one the cause or medium of the other. Fruit-bearing is
+the necessary antecedent; Joy both the necessary consequent and the
+necessary accompaniment. It lay partly in the bearing fruit, partly in
+the fellowship which made that possible. Partly, that is to say, Joy lay
+in mere constant living in Christ's presence, with all that that implied
+of peace, of shelter, and of love; partly in the influence of that Life
+upon mind and character and will; and partly in the inspiration to live
+and work for others, with all that that brings of self-riddance and Joy
+in others' gain. All these, in different ways and at different times,
+are sources of pure Happiness. Even the simplest of them--to do good to
+other people--is an instant and infallible specific. 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. The surest proof that all this is a plain matter of
+Cause and Effect is that men may try every other conceivable way of
+finding Happiness, and they will fail. Only the right cause in each case
+can produce the right effect.
+
+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. Causes and effects are
+eternal arrangements, set in the constitution of the world; fixed beyond
+man's ordering. What man can do is to place himself in the midst of a
+chain of sequences. Thus he can get things to grow: thus he himself can
+grow. But the grower is the Spirit of God.
+
+What more need I add but this--test the method by experiment. Do not
+imagine that you have got these things because you know how to get them.
+As well try to feed upon a cookery book. But I think I can promise that
+if you try in this simple and natural way, you will not fail. Spend the
+time you have spent in sighing for fruits in fulfilling the conditions
+of their growth. The fruits will come, must come. We have hitherto paid
+immense attention to _effects_, to the mere experiences themselves; we
+have described them, extolled them, advised them, prayed for them--done
+everything but find out what _caused_ them. Henceforth let us deal with
+causes. "To be," says Lotze, "is to be in relations." 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. Its guarantee is the laws of the universe, and these are "the
+Hands of the Living God."
+
+
+
+
+THE TRUE VINE
+
+
+"I am the true vine, and my Father is the husbandman. Every branch in
+me that beareth not fruit he taketh away: and every branch that beareth
+fruit, he purgeth it, that it may bring forth more fruit. Now ye are
+clean through the word which I have spoken unto you. Abide in me, and I
+in you. As the branch cannot bear fruit of itself, except it abide in
+the vine; no more can ye, except ye abide in me. I am the vine, ye are
+the branches: He that abideth in me, and I in him, the same bringeth
+forth much fruit: for without me ye can do nothing. If a man abide not
+in me, he is cast forth as a branch, and is withered; and men gather
+them, and cast them into the fire, and they are burned. If ye abide in
+me, and my word abide in you, ye shall ask what ye will, and it shall be
+done unto you. Herein is my Father glorified, that ye bear much fruit;
+so ye shall be my disciples. As the Father hath loved me, so have I
+loved you: continue ye in my love. If ye keep my commandments, ye shall
+abide in my love; even as I have kept my Father's commandments, and
+abide in his love. These things have I spoken unto you, that my joy
+might remain in you, and that your joy might be full."
+
+
+THE END.
+
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of Pax Vobiscum, by Henry Drummond
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+  <head>
+    <title>
+      Pax Vobiscum, by Henry Drummond, F.r.s.e., F.g.s., Ll.d.
+    </title>
+    <style type="text/css" xml:space="preserve">
+
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+    .toc       { margin-left: 10%; margin-bottom: .75em;}
+    .toc2      { margin-left: 20%;}
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+The Project Gutenberg EBook of Pax Vobiscum, by Henry Drummond
+
+This eBook is for the use of anyone anywhere at no cost and with
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+re-use it under the terms of the Project Gutenberg License included
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+
+Title: Pax Vobiscum
+
+Author: Henry Drummond
+
+
+Release Date: November, 2005 [EBook #9373]
+This file was first posted on September 26, 2003
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+
+    <div style="height: 8em;">
+      <br /><br /><br /><br /><br /><br /><br /><br />
+    </div>
+    <h1>
+      PAX VOBISCUM
+    </h1>
+    <h2>
+      BY HENRY DRUMMOND, F.R.S.E., F.G.S., LL.D.
+    </h2>
+    <h3>
+      1890
+    </h3>
+    <div class="middle">
+      <p>
+        "PAX VOBISCUM," prepared for publication by the Author, is now published
+        for the first time, being the second of a series of which "The Greatest
+        Thing in the World" was the first.
+      </p>
+      <p>
+        Nov. 1, 1890. "Come unto me, all ye that labour and are heavy laden, and
+        I will give you rest. Take my yoke upon you, and learn of me; for I am
+        meek and lowly in heart and ye shall find rest unto your souls. For my
+        yoke is easy, and my burden is light."
+      </p>
+    </div>
+    <p>
+      <br /><br />
+    </p>
+    <hr />
+    <p>
+      <br /><br />
+    </p>
+    <p>
+      <b>CONTENTS</b>
+    </p>
+    <p class="toc">
+      <a href="#link2H_4_0001"> PAX VOBISCUM </a>
+    </p>
+    <p class="toc">
+      <a href="#link2H_4_0002"> EFFECTS REQUIRE CAUSES </a>
+    </p>
+    <p class="toc">
+      <a href="#link2H_4_0003"> WHAT YOKES ARE FOR </a>
+    </p>
+    <p class="toc">
+      <a href="#link2H_4_0004"> HOW FRUITS GROW </a>
+    </p>
+    <p class="toc">
+      <a href="#link2H_4_0005"> THE TRUE VINE </a>
+    </p>
+    <p>
+      <br /><br />
+    </p>
+    <hr />
+    <p>
+      <a name="link2H_4_0001" id="link2H_4_0001"> </a>
+    </p>
+    <div style="height: 4em;">
+      <br /><br /><br /><br />
+    </div>
+    <h2>
+      PAX VOBISCUM
+    </h2>
+    <p>
+      I heard the other morning a sermon by a distinguished preacher upon
+      "Rest." It was full of beautiful thoughts; but when I came to ask myself,
+      "How does he say I can get Rest?" there was no answer. The sermon was
+      sincerely meant to be practical, yet it contained no experience that
+      seemed to me to be tangible, nor any advice which could help me to find
+      the thing itself as I went about the world that afternoon. Yet this
+      omission of the only important problem was not the fault of the preacher.
+      The whole popular religion is in the twilight here. And when pressed for
+      really working specifics for the experiences with which it deals, it
+      falters, and seems to lose itself in mist.
+    </p>
+    <p>
+      The want of connection between the great words of religion and every-day
+      life has bewildered and discouraged all of us. Christianity possesses the
+      noblest words in the language; its literature overflows with terms
+      expressive of the greatest and happiest moods which can fill the soul of
+      man. Rest, Joy, Peace, Faith, Love, Light&mdash;these words occur with
+      such persistency in hymns and prayers that an observer might think they
+      formed the staple of Christian experience. But on coming to close quarters
+      with the actual life of most of us, how surely would he be disenchanted. 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.
+    </p>
+    <p>
+      To some of us, indeed, the Christian experiences seem further away than
+      when we took the first steps in the Christian life. That life has not
+      opened out as we had hoped; we do not regret our religion, but we are
+      disappointed with it. There are times, perhaps, when wandering notes from
+      a diviner music stray into our spirits; but these experiences come at few
+      and fitful moments. We have no sense of possession in them. When they
+      visit us, it is a surprise. When they leave us, it is without explanation.
+      When we wish their return, we do not know how to secure it. All which
+      points to a religion without solid base, and a poor and flickering life.
+      It means a great bankruptcy in those experiences which give Christianity
+      its personal solace and make it attractive to the world, and a great
+      uncertainty as to any remedy. It is as if we knew everything about health&mdash;except
+      the way to get it.
+    </p>
+    <p>
+      I am quite sure that the difficulty does not lie in the fact that men are
+      not in earnest. This is simply not the fact. All around us Christians are
+      wearing themselves out in trying to be better. The amount of spiritual
+      longing in the world&mdash;in the hearts of unnumbered thousands of men
+      and women in whom we should never suspect it; among the wise and
+      thoughtful; among the young and gay, who seldom assuage and never betray
+      their thirst&mdash;this is one of the most wonderful and touching facts of
+      life. It is not more heat that is needed, but more light; not more force,
+      but a wiser direction to be given to very real energies already there.
+    </p>
+    <p>
+      The Address which follows is offered as a humble contribution to this
+      problem, and in the hope that it may help some who are "seeking Rest and
+      finding none" to a firmer footing on one great, solid, simple principle
+      which underlies not the Christian experiences alone, but all experiences,
+      and all life.
+    </p>
+    <p>
+      What Christian experience wants is <i>thread</i>, a vertebral column,
+      method. It is impossible to believe that there is no remedy for its
+      unevenness and dishevelment, or that the remedy is a secret. The idea,
+      also, that some few men, by happy chance or happier temperament, have been
+      given the secret&mdash;as if there were some sort of knack or trick of it&mdash;is
+      wholly incredible. Religion must ripen its fruit for every temperament;
+      and the way even into its highest heights must be by a gateway through
+      which the peoples of the world may pass.
+    </p>
+    <p>
+      I shall try to lead up to this gateway by a very familiar path. But as
+      that path is strangely unfrequented, and even unknown, where it passes
+      into the religious sphere, I must dwell for a moment on the commonest of
+      commonplaces.
+    </p>
+    <p>
+      <br /><br />
+    </p>
+    <hr />
+    <p>
+      <a name="link2H_4_0002" id="link2H_4_0002"> </a>
+    </p>
+    <div style="height: 4em;">
+      <br /><br /><br /><br />
+    </div>
+    <h2>
+      EFFECTS REQUIRE CAUSES
+    </h2>
+    <p>
+      Nothing that happens in the world happens by chance. God is a God of
+      order. Everything is arranged upon definite principles, and never at
+      random. The world, even the religious world, is governed by law. Character
+      is governed by law. Happiness is governed by law. The Christian
+      experiences are governed by law. Men, forgetting this, expect Rest, Joy,
+      Peace, Faith to drop into their souls from the air like snow or rain. But
+      in point of fact they do not do so; and if they did they would no less
+      have their origin in previous activities and be controlled by natural
+      laws. Rain and snow do drop from the air, but not without a long previous
+      history. They are the mature effects of former causes. Equally so are
+      Rest, and Peace, and Joy. They, too, have each a previous history. Storms
+      and winds and calms are not accidents, but are brought about by antecedent
+      circumstances. Rest and Peace are but calms in man's inward nature, and
+      arise through causes as definite and as inevitable.
+    </p>
+    <p>
+      Realize it thoroughly: it is a methodical not an accidental world. If a
+      housewife turns out a good cake, it is the result of a sound receipt,
+      carefully applied. She cannot mix the assigned ingredients and fire them
+      for the appropriate time without producing the result. It is not she who
+      has made the cake; it is nature. She brings related things together; sets
+      causes at work; these causes bring about the result. She is not a creator,
+      but an intermediary. She does not expect random causes to produce specific
+      effects&mdash;random ingredients would only produce random cakes. So it is
+      in the making of Christian experiences. Certain lines are followed;
+      certain effects are the result. These effects cannot but be the result.
+      But the result can never take place without the previous cause. To expect
+      results without antecedents is to expect cakes without ingredients. That
+      impossibility is precisely the almost universal expectation.
+    </p>
+    <p>
+      Now what I mainly wish to do is to help you firmly to grasp this simple
+      principle of Cause and Effect in the spiritual world. And instead of
+      applying the principle generally to each of the Christian experiences in
+      turn, I shall examine its application to one in some little detail. The
+      one I shall select is Rest. And I think any one who follows the
+      application in this single instance will be able to apply it for himself
+      to all the others.
+    </p>
+    <p>
+      Take such a sentence as this: African explorers are subject to fevers
+      which cause restlessness and delirium. Note the expression, "cause
+      restlessness." <i>Restlessness has a cause</i>. Clearly, then, any one who
+      wished to get rid of restlessness would proceed at once to deal with the
+      cause. If that were not removed, a doctor might prescribe a hundred
+      things, and all might be taken in turn, without producing the least
+      effect. Things are so arranged in the original planning of the world that
+      certain effects must follow certain causes, and certain causes must be
+      abolished before certain effects can be removed. Certain parts of Africa
+      are inseparably linked with the physical experience called fever; this
+      fever is in turn infallibly linked with a mental experience called
+      restlessness and delirium. To abolish the mental experience the radical
+      method would be to abolish the physical experience, and the way of
+      abolishing the physical experience would be to abolish Africa, or to cease
+      to go there. Now this holds good for all other forms of Restlessness.
+      Every other form and kind of Restlessness in the world has a definite
+      cause, and the particular kind of Restlessness can only be removed by
+      removing the allotted cause.
+    </p>
+    <p>
+      All this is also true of Rest. Restlessness has a cause: must not <i>Rest</i>
+      have a cause? Necessarily. If it were a chance world we would not expect
+      this; but, being a methodical world, it cannot be otherwise. Rest,
+      physical rest, moral rest, spiritual rest, every kind of rest has a cause,
+      as certainly as restlessness. Now causes are discriminating. There is one
+      kind of cause for every particular effect, and no other; and if one
+      particular effect is desired, the corresponding cause must be set in
+      motion. It is no use proposing finely devised schemes, or going through
+      general pious exercises in the hope that somehow Rest will come. The
+      Christian life is not casual but causal. All nature is a standing protest
+      against the absurdity of expecting to secure spiritual effects, or any
+      effects, without the employment of appropriate causes. The Great Teacher
+      dealt what ought to have been the final blow to this infinite irrelevancy
+      by a single question, "Do men gather grapes of thorns or figs of
+      thistles?" Why, then, did the Great Teacher not educate His followers
+      fully? Why did He not tell us, for example, how such a thing as Rest might
+      be obtained? The answer is, that <i>He did</i>. But plainly, explicitly,
+      in so many words? Yes, plainly, explicitly, in so many words. He assigned
+      Rest to its cause, in words with which each of us has been familiar from
+      his earliest childhood.
+    </p>
+    <p>
+      He begins, you remember&mdash;for you at once know the passage I refer to&mdash;almost
+      as if Rest could be had without any cause: "Come unto me," He says, "and I
+      will <i>give</i> you Rest."
+    </p>
+    <p>
+      Rest, apparently, was a favour to be bestowed; men had but to come to Him;
+      He would give it to every applicant. But the next sentence takes that all
+      back. The qualification, indeed, is added instantaneously. For what the
+      first sentence seemed to give was next thing to an impossibility. For how,
+      in a literal sense, can Rest be <i>given</i>? One could no more give away
+      Rest than he could give away Laughter. We speak of "causing" laughter,
+      which we can do; but we cannot give it away. When we speak of giving pain,
+      we know perfectly well we cannot give pain away. And when we aim at giving
+      pleasure, all that we do is to arrange a set of circumstances in such a
+      way as that these shall cause pleasure. Of course there is a sense, and a
+      very wonderful sense, in which a Great Personality breathes upon all who
+      come within its influence an abiding peace and trust. Men can be to other
+      men as the shadow of a great rock in a thirsty land. Much more Christ;
+      much more Christ as Perfect Man; much more still as Saviour of the world.
+      But it is not this of which I speak. When Christ said He would give men
+      Rest, He meant simply that He would put them in the way of it. By no act
+      of conveyance would, or could, He make over His own Rest to them. He could
+      give them His receipt for it. That was all. But He would not make it for
+      them; for one thing, it was not in His plan to make it for them; for
+      another thing, men were not so planned that it could be made for them; and
+      for yet another thing, it was a thousand times better that they should
+      make it for themselves.
+    </p>
+    <p>
+      That this is the meaning becomes obvious from the wording of the second
+      sentence: "Learn of Me and ye shall <i>find</i> Rest." Rest, that is to
+      say, is not a thing that can be given, but a thing to be <i>acquired</i>.
+      It comes not by an act, but by a process. It is not to be found in a happy
+      hour, as one finds a treasure; but slowly, as one finds knowledge. It
+      could indeed be no more found in a moment than could knowledge. A soil has
+      to be prepared for it. Like a fine fruit, it will grow in one climate and
+      not in another; at one altitude and not at another. Like all growths it
+      will have an orderly development and mature by slow degrees.
+    </p>
+    <p>
+      The nature of this slow process Christ clearly defines when He says we are
+      to achieve Rest by <i>learning</i>. "Learn of Me," He says, "and ye shall
+      find rest to your souls." Now consider the extraordinary originality of
+      this utterance. How novel the connection between these two words, "Learn"
+      and "Rest"? How few of us have ever associated them&mdash;ever thought
+      that Rest was a thing to be learned; ever laid ourselves out for it as we
+      would to learn a language; ever practised it as we would practise the
+      violin? Does it not show how entirely new Christ's teaching still is to
+      the world, that so old and threadbare an aphorism should still be so
+      little applied? The last thing most of us would have thought of would have
+      been to associate <i>Rest</i> with <i>Work</i>.
+    </p>
+    <p>
+      What must one work at? What is that which if duly learned will find the
+      soul of man in Rest? Christ answers without the least hesitation. He
+      specifies two things&mdash;Meekness and Lowliness. "Learn of Me," He says,
+      "for I am <i>meek</i> and <i>lowly</i> in heart." Now these two things are
+      not chosen at random. To these accomplishments, in a special way, Rest is
+      attached. Learn these, in short, and you have already found Rest. These as
+      they stand are direct causes of Rest; will produce it at once; cannot but
+      produce it at once. And if you think for a single moment, you will see how
+      this is necessarily so, for causes are never arbitrary, and the connection
+      between antecedent and consequent here and everywhere lies deep in the
+      nature of things.
+    </p>
+    <p>
+      What is the connection, then? I answer by a further question. What are the
+      chief causes of <i>Unrest</i>? If you know yourself, you will answer
+      Pride, Selfishness, Ambition. As you look back upon the past years of your
+      life, is it not true that its unhappiness has chiefly come from the
+      succession of personal mortifications and almost trivial disappointments
+      which the intercourse of life has brought you? Great trials come at
+      lengthened intervals, and we rise to breast them; but it is the petty
+      friction of our every-day 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 make
+      inward peace impossible. Wounded vanity, then, disappointed hopes,
+      unsatisfied selfishness&mdash;these are the old, vulgar, universal sources
+      of man's unrest.
+    </p>
+    <p>
+      Now it is obvious why Christ pointed out as the two chief objects for
+      attainment the exact opposites of these. To Meekness and Lowliness these
+      things simply do not exist. They cure unrest by making it impossible.
+      These remedies do not trifle with surface symptoms; they strike at once at
+      removing causes. 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.
+      Christianity is a fine inoculation, a transfusion of healthy blood into an
+      anĉmic or poisoned soul. No fever can attack a perfectly sound body; no
+      fever of unrest can disturb a soul which has breathed the air or learned
+      the ways of Christ. Men sigh for the wings of a dove that they may fly
+      away and be at Rest. But flying away will not help us. "The Kingdom of God
+      is <i>within you</i>." We aspire to the top to look for Rest; it lies at
+      the bottom. Water rests only when it gets to the lowest place. So do men.
+      Hence, be lowly. The man who has no opinion of himself at all can never be
+      hurt if others do not acknowledge him. Hence, be meek. He who is without
+      expectation cannot fret if nothing comes to him. It is self-evident that
+      these things are so. The lowly man and the meek man are really above all
+      other men, above all other things. They dominate the world because they do
+      not care for it. The miser does not possess gold, gold possesses him. But
+      the meek possess it. "The meek," said Christ, "inherit the earth." They do
+      not buy it; they do not conquer it, but they inherit it.
+    </p>
+    <p>
+      There are people who go about the world looking out for slights, and they
+      are necessarily miserable, for they find them at every turn&mdash;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. 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 lifelong
+      patience, and that the years of our pilgrimage are all too short to master
+      it triumphantly.
+    </p>
+    <p>
+      Yet this is what Christianity is for&mdash;to teach men the Art of Life.
+      And its whole curriculum lies in one word&mdash;"Learn of me." Unlike most
+      education, this is almost purely personal; it is not to be had from books
+      or lectures or creeds or doctrines. It is a study from the life. 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, like the old apprentices with their masters.
+    </p>
+    <p>
+      Now we understand it all? Christ's invitation to the weary and heavy-laden
+      is a call to begin life over again upon a new principle&mdash;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."
+    </p>
+    <p>
+      I do not say, remember, that the Christian life to every man, or to any
+      man, can be a bed of roses. No educational process can be this. And
+      perhaps if some men knew how much was involved in the simple "learn" of
+      Christ, they would not enter His school with so irresponsible a heart. For
+      there is not only much to learn, but much to unlearn. Many men never go to
+      this school at all till their disposition is already half ruined and
+      character has taken on its fatal set. To learn arithmetic is difficult at
+      fifty&mdash;much more to learn Christianity. To learn simply what it is to
+      be meek and lowly, in the case of one who has had no lessons in that in
+      childhood, may cost him half of what he values most on earth. Do we
+      realize, for instance, that the way of teaching humility is generally by
+      <i>humiliation</i>? There is probably no other school for it. When a man
+      enters himself as a pupil in such a school it means a very great thing.
+      There is much Rest there, but there is also much Work.
+    </p>
+    <p>
+      I should be wrong, even though my theme is the brighter side, to ignore
+      the cross and minimise the cost. Only it gives to the cross a more
+      definite meaning, and a rarer value, to connect it thus directly and <i>causally</i>
+      with the growth of the inner life. Our platitudes on the "benefits of
+      affliction" are usually about as vague as our theories of Christian
+      Experience. "Somehow," we believe affliction does us good. But it is not a
+      question of "Somehow." The result is definite, calculable, necessary. It
+      is under the strictest law of cause and effect. The first effect of losing
+      one's fortune, for instance, is humiliation; and the effect of
+      humiliation, as we have just seen, is to make one humble; and the effect
+      of being humble is to produce Rest. It is a roundabout way, apparently, of
+      producing Rest; but Nature generally works by circular processes; and it
+      is not certain that there is any other way of becoming humble, or of
+      finding Rest. 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.
+    </p>
+    <p>
+      Yet this is only half the truth. Christ's life outwardly was one of the
+      most troubled lives that was ever lived: Tempest and tumult, tumult and
+      tempest, the waves breaking over it all the time till the worn body was
+      laid in the grave. But the inner life was a sea of glass. The great calm
+      was always there. At any moment you might have gone to Him and found Rest.
+      And even when the bloodhounds were dogging him in the streets of
+      Jerusalem, He turned to His disciples and offered them, as a last legacy,
+      "My peace." Nothing ever for a moment broke the serenity of Christ's life
+      on earth. Misfortune could not reach Him; He had no fortune. Food,
+      raiment, money&mdash;fountain-heads of half the world's weariness&mdash;He
+      simply did not care for; they played no part in His life; He "took no
+      thought" for them. It was impossible to affect Him by lowering His
+      reputation; He had already made Himself of no reputation. He was dumb
+      before insult. When He was reviled He reviled not-again. In fact, there
+      was nothing that the world could do to Him that could ruffle the surface
+      of His spirit.
+    </p>
+    <p>
+      Such living, as mere living, is altogether unique. It is only when we see
+      what it was in Him that we can know what the word Rest means. It lies not
+      in emotions, nor in the absence of emotions. It is not a hallowed feeling
+      that comes over us in church. It is not something that the preacher has in
+      his voice. It is not in nature, or in poetry, or in music&mdash;though in
+      all these there is soothing. It is the mind at leisure from itself. It is
+      the perfect poise of the soul; the absolute adjustment of the inward man
+      to the stress of all outward things; the preparedness against every
+      emergency; the stability of assured convictions; the eternal calm of an
+      invulnerable faith; the repose of a heart set deep in God. It is the mood
+      of the man who says, with Browning, "God's in His Heaven, all's well with
+      the world."
+    </p>
+    <p>
+      Two painters each painted a picture to illustrate his conception of rest.
+      The first chose for his scene a still, lone lake among the far-off
+      mountains. The second threw on his canvas a thundering waterfall, with a
+      fragile birch-tree bending over the foam; at the fork of a branch, almost
+      wet with the cataract's spray, a robin sat on its nest. The first was only
+      <i>Stagnation</i>; the last was <i>Rest</i>. For in Rest there are always
+      two elements&mdash;tranquillity and energy; silence and turbulence;
+      creation and destruction; fearlessness and fearfulness. This it was in
+      Christ.
+    </p>
+    <p>
+      It is quite plain from all this that whatever else He claimed to be or to
+      do, He at least knew how to live. All this is the perfection of living, of
+      living in the mere sense of passing through the world in the best way.
+      Hence His anxiety to communicate His idea of life to others. He came, He
+      said, to give men life, true life, a more abundant life than they were
+      living; "the life," as the fine phrase in the Revised Version has it,
+      "that is life indeed." This is what He himself possessed, and it was this
+      which He offers to all mankind. And hence His direct appeal for all to
+      come to Him who had not made much of life, who were weary and heavy-laden.
+      These He would teach His secret. They, also, should know "the life that is
+      life indeed."
+    </p>
+    <p>
+      <br /><br />
+    </p>
+    <hr />
+    <p>
+      <a name="link2H_4_0003" id="link2H_4_0003"> </a>
+    </p>
+    <div style="height: 4em;">
+      <br /><br /><br /><br />
+    </div>
+    <h2>
+      WHAT YOKES ARE FOR
+    </h2>
+    <p>
+      There is still one doubt to clear up. After the statement, "Learn of Me,"
+      Christ throws in the disconcerting qualification, "<i>Take My yoke</i>
+      upon you and learn of Me." Why, if all this be true, does He call it a <i>yoke</i>?
+      Why, while professing to give Rest, does He with the next breath whisper "<i>burden</i>"?
+      Is the Christian life, after all, what its enemies take it for&mdash;an
+      additional weight to the already great woe of life, some extra
+      punctiliousness about duty, some painful devotion to observances, some
+      heavy restriction and trammelling of all that is joyous and free in the
+      world? Is life not hard and sorrowful enough without being fettered with
+      yet another yoke?
+    </p>
+    <p>
+      It is astounding how so glaring a misunderstanding of this plain sentence
+      should ever have passed into currency. Did you ever stop to ask what a
+      yoke is really for? Is it to be a burden to the animal which wears it? It
+      is just the opposite. It is to make its burden light. Attached to the oxen
+      in any other way than by a yoke, the plough would be intolerable. Worked
+      by means of a yoke, it is light. A yoke is not an instrument of torture;
+      it is an instrument of mercy. It is not a malicious contrivance for making
+      work hard; it is a gentle device to make hard labour light. It is not
+      meant to give pain, but to save pain. And yet men speak of the yoke of
+      Christ as if it were a slavery, and look upon those who wear it as objects
+      of compassion. For generations we have had homilies on "The Yoke of
+      Christ," some delighting in portraying its narrow exactions; some seeking
+      in these exactions the marks of its divinity; others apologising for it,
+      and toning it down; still others assuring us that, although it be very
+      bad, it is not to be compared with the positive blessings of Christianity.
+      How many, especially among the young, has this one mistaken phrase driven
+      forever away from the kingdom of God? Instead of making Christ attractive,
+      it makes Him out a taskmaster, narrowing life by petty restrictions,
+      calling for self-denial where none is necessary, making misery a virtue
+      under the plea that it is the yoke of Christ, and happiness criminal
+      because it now and then evades it. According to this conception,
+      Christians are at best the victims of a depressing fate; their life is a
+      penance; and their hope for the next world purchased by a slow martyrdom
+      in this.
+    </p>
+    <p>
+      The mistake has arisen from taking the word "yoke" here in the same sense
+      as in the expressions "under the yoke," or "wear the yoke in his youth."
+      But in Christ's illustration it is not <i>jugum</i> of the Roman soldier,
+      but the simple "harness" or "ox-collar" of the Eastern peasant. It is the
+      literal wooden yoke which He, with His own hands in the carpenter shop,
+      had probably often made. He knew the difference between a smooth yoke and
+      a rough one, a bad fit and a good fit; the difference also it made to the
+      patient animal which had to wear it. The rough yoke galled, and the burden
+      was heavy; the smooth yoke caused no pain, and the load was lightly drawn.
+      The badly fitted harness was a misery; the well-fitted collar was "easy."
+      And what was the "burden"? It was not some special burden laid upon the
+      Christian, some unique infliction that they alone must bear. It was what
+      all men bear. It was simply life, human life itself, the general burden of
+      life which all must carry with them from the cradle to the grave. Christ
+      saw that men took life painfully. To some it was a weariness, to others a
+      failure, to many a tragedy, to all a struggle and a pain. How to carry
+      this burden of life had been the whole world's problem. It is still the
+      whole world's problem. And here is Christ's solution: "Carry it as I do.
+      Take life as I take it. Look at it from My point of view. Interpret it
+      upon My principles. Take My yoke and learn of Me, and you will find it
+      easy. For My yoke is easy, works easily, sits right upon the shoulders,
+      and <i>therefore</i> My burden is light." There is no suggestion here that
+      religion will absolve any man from bearing burdens. That would be to
+      absolve him from living, since it is life itself that is the burden. What
+      Christianity does propose is to make it tolerable. Christ's yoke is simply
+      His secret for the alleviation of human life, His prescription for the
+      best and happiest method of living. Men harness themselves to the work and
+      stress of the world in clumsy and unnatural ways. The harness they put on
+      is antiquated. A rough, ill-fitted collar at the best, they make its
+      strain and friction past enduring, by placing it where the neck is most
+      sensitive; and by mere continuous irritation this sensitiveness increases
+      until the whole nature is quick and sore.
+    </p>
+    <p>
+      This is the origin, among other things, of a disease called "touchiness "&mdash;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; conceit, <i>with a hair-trigger.</i> 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. 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. In the mere matter of altering the perspective of life and
+      changing the proportions of things, its function in lightening the care of
+      man is altogether its own. The weight of a load depends upon the
+      attraction of the earth. But suppose the attraction of the earth were
+      removed? A ton on some other planet, where the attraction of gravity is
+      less, does not weigh half a ton. Now 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. What was a ton yesterday is not half
+      a ton to-day. So without changing one's circumstances, merely by offering
+      a wider horizon and a different standard, it alters the whole aspect of
+      the world.
+    </p>
+    <p>
+      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. Other versions are either caricatures, or
+      exaggerations, or misunderstandings, or shortsighted and surface readings.
+      For the most part their attainment is hopeless and the results wretched.
+      But I care not who the person is, or through what vale of tears he has
+      passed, or is about to pass, there is a new life for him along this path.
+    </p>
+    <p>
+      <br /><br />
+    </p>
+    <hr />
+    <p>
+      <a name="link2H_4_0004" id="link2H_4_0004"> </a>
+    </p>
+    <div style="height: 4em;">
+      <br /><br /><br /><br />
+    </div>
+    <h2>
+      HOW FRUITS GROW
+    </h2>
+    <p>
+      Were rest my subject, there are other things I should wish to say about
+      it, and other kinds of Rest of which I should like to speak. But that is
+      not my subject. My theme is that the Christian experiences are not the
+      work of magic, but come under the law of Cause and Effect. And I have
+      chosen Rest only as a single illustration of the working of that
+      principle. If there were time I might next run over all the Christian
+      experiences in turn, and show how the same wide law applies to each. But I
+      think it may serve the better purpose if I leave this further exercise to
+      yourselves. I know no Bible study that you will find more full of fruit,
+      or which will take you nearer to the ways of God, or make the Christian
+      life itself more solid or more sure. I shall add only a single other
+      illustration of what I mean, before I close.
+    </p>
+    <p>
+      Where does Joy come from? I knew a Sunday scholar whose conception of Joy
+      was that it was a thing made in lumps and kept somewhere in Heaven, and
+      that when people prayed for it, pieces were somehow let down and fitted
+      into their souls. I am not sure that views as gross and material are not
+      often held by people who ought to be wiser. In reality, Joy is as much a
+      matter of Cause and Effect as pain. No one can get Joy by merely asking
+      for it. It is one of the ripest fruits of the Christian life, and, like
+      all fruits, must be grown. There is a very clever trick in India called
+      the mango-trick. A seed is put in the ground and covered up, and after
+      divers incantations a full-blown mango-bush appears within five minutes. I
+      never met any one who knew how the thing was done, but I never met any one
+      who believed it to be anything else than a conjuring-trick. The world is
+      pretty unanimous now in its belief in the orderliness of Nature. 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.
+    </p>
+    <p>
+      Whence, then, is joy? Christ put His teaching upon this subject into one
+      of the most exquisite of His parables. I should in any instance have
+      appealed to His teaching here, as in the case of Rest, for I do not wish
+      you to think I am speaking words of my own. But it so happens that He has
+      dealt with it in words of unusual fulness.
+    </p>
+    <p>
+      I need not recall the whole illustration. It is the parable of the Vine.
+      Did you ever think why Christ spoke that parable? He did not merely throw
+      it into space as a fine illustration of general truths. It was not simply
+      a statement of the mystical union, and the doctrine of an indwelling
+      Christ. It was that; but it was more. After He had said it, He did what
+      was not an unusual thing when He was teaching His greatest lessons. He
+      turned to the disciples and said He would tell them why He had spoken it.
+      It was to tell them how to get Joy. "These things have I spoken unto you,"
+      He said, "that My Joy might remain in you and that your Joy might be
+      full." It was a purposed and deliberate communication of His secret of
+      Happiness.
+    </p>
+    <p>
+      Go back over these verses, then, and you will find the Causes of this
+      Effect, the spring, and the only spring, out of which true Happiness
+      comes. I am not going to analyse them in detail. I ask you to enter into
+      the words for yourselves. Remember, in the first place, that the Vine was
+      the Eastern symbol of Joy. It was its fruit that made glad the heart of
+      man. Yet, however innocent that gladness&mdash;for the expressed juice of
+      the grape was the common drink at every peasant's board&mdash;the gladness
+      was only a gross and passing thing. This was not true happiness, and the
+      vine of the Palestine vineyards was not the true vine. <i>Christ</i> was
+      "the <i>true</i> Vine." Here, then, is the ultimate source of Joy. Through
+      whatever media it reaches us, all true Joy and Gladness find their source
+      in Christ. By this, of course, is not meant that the actual Joy
+      experienced is transferred from Christ's nature, or is something passed on
+      from Him to us. What is passed on is His method of getting it. There is,
+      indeed, a sense in which we can share another's joy or another's sorrow.
+      But that is another matter. Christ is the source of Joy to men in the
+      sense in which He is the source of Rest. His people share His life, and
+      therefore share its consequences, and one of these is Joy. His method of
+      living is one that in the nature of things produces Joy. When He spoke of
+      His Joy remaining with us He meant in part that the causes which produced
+      it should continue to act. His followers, that is to say, by <i>repeating</i>
+      His life would experience its accompaniments. His Joy, His kind of Joy,
+      would remain with them.
+    </p>
+    <p>
+      The medium through which this Joy comes is next explained: "He that
+      abideth in Me, the same bringeth forth much fruit." Fruit first, Joy next;
+      the one the cause or medium of the other. Fruit-bearing is the necessary
+      antecedent; Joy both the necessary consequent and the necessary
+      accompaniment. It lay partly in the bearing fruit, partly in the
+      fellowship which made that possible. Partly, that is to say, Joy lay in
+      mere constant living in Christ's presence, with all that that implied of
+      peace, of shelter, and of love; partly in the influence of that Life upon
+      mind and character and will; and partly in the inspiration to live and
+      work for others, with all that that brings of self-riddance and Joy in
+      others' gain. All these, in different ways and at different times, are
+      sources of pure Happiness. Even the simplest of them&mdash;to do good to
+      other people&mdash;is an instant and infallible specific. 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. The surest proof that all this is a plain matter of Cause and
+      Effect is that men may try every other conceivable way of finding
+      Happiness, and they will fail. Only the right cause in each case can
+      produce the right effect.
+    </p>
+    <p>
+      Then the Christian experiences are our own making? In the same sense in
+      which grapes are our own making, and no more. All fruits <i>grow</i>&mdash;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 <i>make</i> things grow. He can
+      <i>get them to grow</i> by arranging all the circumstances and fulfilling
+      all the conditions. But the growing is done by God. Causes and effects are
+      eternal arrangements, set in the constitution of the world; fixed beyond
+      man's ordering. What man can do is to place himself in the midst of a
+      chain of sequences. Thus he can get things to grow: thus he himself can
+      grow. But the grower is the Spirit of God.
+    </p>
+    <p>
+      What more need I add but this&mdash;test the method by experiment. Do not
+      imagine that you have got these things because you know how to get them.
+      As well try to feed upon a cookery book. But I think I can promise that if
+      you try in this simple and natural way, you will not fail. Spend the time
+      you have spent in sighing for fruits in fulfilling the conditions of their
+      growth. The fruits will come, must come. We have hitherto paid immense
+      attention to <i>effects</i>, to the mere experiences themselves; we have
+      described them, extolled them, advised them, prayed for them&mdash;done
+      everything but find out what <i>caused</i> them. Henceforth let us deal
+      with causes. "To be," says Lotze, "is to be in relations." 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. Its guarantee is the laws of the universe, and these are "the Hands
+      of the Living God."
+    </p>
+    <p>
+      <br /><br />
+    </p>
+    <hr />
+    <p>
+      <a name="link2H_4_0005" id="link2H_4_0005"> </a>
+    </p>
+    <div style="height: 4em;">
+      <br /><br /><br /><br />
+    </div>
+    <h2>
+      THE TRUE VINE
+    </h2>
+    <p>
+      "I am the true vine, and my Father is the husbandman. Every branch in me
+      that beareth not fruit he taketh away: and every branch that beareth
+      fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean
+      through the word which I have spoken unto you. Abide in me, and I in you.
+      As the branch cannot bear fruit of itself, except it abide in the vine; no
+      more can ye, except ye abide in me. I am the vine, ye are the branches: He
+      that abideth in me, and I in him, the same bringeth forth much fruit: for
+      without me ye can do nothing. If a man abide not in me, he is cast forth
+      as a branch, and is withered; and men gather them, and cast them into the
+      fire, and they are burned. If ye abide in me, and my word abide in you, ye
+      shall ask what ye will, and it shall be done unto you. Herein is my Father
+      glorified, that ye bear much fruit; so ye shall be my disciples. As the
+      Father hath loved me, so have I loved you: continue ye in my love. If ye
+      keep my commandments, ye shall abide in my love; even as I have kept my
+      Father's commandments, and abide in his love. These things have I spoken
+      unto you, that my joy might remain in you, and that your joy might be
+      full."
+    </p>
+    <h3>
+      THE END.
+    </h3>
+    <div style="height: 6em;">
+      <br /><br /><br /><br /><br /><br />
+    </div>
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of the Project Gutenberg EBook of Pax Vobiscum, by Henry Drummond
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+The Project Gutenberg EBook of Pax Vobiscum, by Henry Drummond
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Pax Vobiscum
+
+Author: Henry Drummond
+
+
+Release Date: November, 2005 [EBook #9373]
+This file was first posted on September 26, 2003
+Last Updated: May 11, 2013
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK PAX VOBISCUM ***
+
+
+
+
+Produced by Juliet Sutherland, David Widger and PG
+Distributed Proofreaders
+
+
+
+
+
+
+
+PAX VOBISCUM
+
+BY HENRY DRUMMOND, F.R.S.E., F.G.S., LL.D.
+
+1890
+
+
+"PAX VOBISCUM," prepared for publication by the Author, is now published
+for the first time, being the second of a series of which "The Greatest
+Thing in the World" was the first.
+
+
+Nov. 1, 1890. "Come unto me, all ye that labour and are heavy laden, and
+I will give you rest. Take my yoke upon you, and learn of me; for I am
+meek and lowly in heart and ye shall find rest unto your souls. For my
+yoke is easy, and my burden is light."
+
+
+
+
+CONTENTS
+
+
+PREFACE
+
+PAX VOBISCUM
+
+EFFECTS REQUIRE CAUSES
+
+WHAT YOKES ARE FOR
+
+HOW FRUITS GROW
+
+
+
+
+PAX VOBISCUM
+
+
+I heard the other morning a sermon by a distinguished preacher upon
+"Rest." It was full of beautiful thoughts; but when I came to ask
+myself, "How does he say I can get Rest?" there was no answer. The
+sermon was sincerely meant to be practical, yet it contained no
+experience that seemed to me to be tangible, nor any advice which
+could help me to find the thing itself as I went about the world that
+afternoon. Yet this omission of the only important problem was not the
+fault of the preacher. The whole popular religion is in the twilight
+here. And when pressed for really working specifics for the experiences
+with which it deals, it falters, and seems to lose itself in mist.
+
+The want of connection between the great words of religion and every-day
+life has bewildered and discouraged all of us. Christianity possesses
+the noblest words in the language; its literature overflows with terms
+expressive of the greatest and happiest moods which can fill the soul of
+man. Rest, Joy, Peace, Faith, Love, Light--these words occur with such
+persistency in hymns and prayers that an observer might think they
+formed the staple of Christian experience. But on coming to close
+quarters with the actual life of most of us, how surely would he be
+disenchanted. 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.
+
+To some of us, indeed, the Christian experiences seem further away than
+when we took the first steps in the Christian life. That life has not
+opened out as we had hoped; we do not regret our religion, but we are
+disappointed with it. There are times, perhaps, when wandering notes
+from a diviner music stray into our spirits; but these experiences come
+at few and fitful moments. We have no sense of possession in them. When
+they visit us, it is a surprise. When they leave us, it is without
+explanation. When we wish their return, we do not know how to secure
+it. All which points to a religion without solid base, and a poor and
+flickering life. It means a great bankruptcy in those experiences which
+give Christianity its personal solace and make it attractive to the
+world, and a great uncertainty as to any remedy. It is as if we knew
+everything about health--except the way to get it.
+
+I am quite sure that the difficulty does not lie in the fact that
+men are not in earnest. This is simply not the fact. All around us
+Christians are wearing themselves out in trying to be better. The amount
+of spiritual longing in the world--in the hearts of unnumbered thousands
+of men and women in whom we should never suspect it; among the wise and
+thoughtful; among the young and gay, who seldom assuage and never betray
+their thirst--this is one of the most wonderful and touching facts of
+life. It is not more heat that is needed, but more light; not more
+force, but a wiser direction to be given to very real energies already
+there.
+
+The Address which follows is offered as a humble contribution to this
+problem, and in the hope that it may help some who are "seeking Rest and
+finding none" to a firmer footing on one great, solid, simple
+principle which underlies not the Christian experiences alone, but all
+experiences, and all life.
+
+What Christian experience wants is _thread_, a vertebral column, method.
+It is impossible to believe that there is no remedy for its unevenness
+and dishevelment, or that the remedy is a secret. The idea, also, that
+some few men, by happy chance or happier temperament, have been given
+the secret--as if there were some sort of knack or trick of it--is
+wholly incredible. Religion must ripen its fruit for every temperament;
+and the way even into its highest heights must be by a gateway through
+which the peoples of the world may pass.
+
+I shall try to lead up to this gateway by a very familiar path. But as
+that path is strangely unfrequented, and even unknown, where it passes
+into the religious sphere, I must dwell for a moment on the commonest of
+commonplaces.
+
+
+
+
+EFFECTS REQUIRE CAUSES
+
+
+Nothing that happens in the world happens by chance. God is a God of
+order. Everything is arranged upon definite principles, and never
+at random. The world, even the religious world, is governed by law.
+Character is governed by law. Happiness is governed by law. The
+Christian experiences are governed by law. Men, forgetting this, expect
+Rest, Joy, Peace, Faith to drop into their souls from the air like snow
+or rain. But in point of fact they do not do so; and if they did they
+would no less have their origin in previous activities and be controlled
+by natural laws. Rain and snow do drop from the air, but not without a
+long previous history. They are the mature effects of former causes.
+Equally so are Rest, and Peace, and Joy. They, too, have each a previous
+history. Storms and winds and calms are not accidents, but are brought
+about by antecedent circumstances. Rest and Peace are but calms in man's
+inward nature, and arise through causes as definite and as inevitable.
+
+Realize it thoroughly: it is a methodical not an accidental world. If a
+housewife turns out a good cake, it is the result of a sound receipt,
+carefully applied. She cannot mix the assigned ingredients and fire them
+for the appropriate time without producing the result. It is not she who
+has made the cake; it is nature. She brings related things together;
+sets causes at work; these causes bring about the result. She is not
+a creator, but an intermediary. She does not expect random causes to
+produce specific effects--random ingredients would only produce random
+cakes. So it is in the making of Christian experiences. Certain lines
+are followed; certain effects are the result. These effects cannot but
+be the result. But the result can never take place without the previous
+cause. To expect results without antecedents is to expect cakes without
+ingredients. That impossibility is precisely the almost universal
+expectation.
+
+Now what I mainly wish to do is to help you firmly to grasp this simple
+principle of Cause and Effect in the spiritual world. And instead of
+applying the principle generally to each of the Christian experiences in
+turn, I shall examine its application to one in some little detail.
+The one I shall select is Rest. And I think any one who follows the
+application in this single instance will be able to apply it for himself
+to all the others.
+
+Take such a sentence as this: African explorers are subject to fevers
+which cause restlessness and delirium. Note the expression, "cause
+restlessness." _Restlessness has a cause_. Clearly, then, any one who
+wished to get rid of restlessness would proceed at once to deal with
+the cause. If that were not removed, a doctor might prescribe a hundred
+things, and all might be taken in turn, without producing the least
+effect. Things are so arranged in the original planning of the world
+that certain effects must follow certain causes, and certain causes must
+be abolished before certain effects can be removed. Certain parts of
+Africa are inseparably linked with the physical experience called fever;
+this fever is in turn infallibly linked with a mental experience called
+restlessness and delirium. To abolish the mental experience the radical
+method would be to abolish the physical experience, and the way of
+abolishing the physical experience would be to abolish Africa, or
+to cease to go there. Now this holds good for all other forms of
+Restlessness. Every other form and kind of Restlessness in the world has
+a definite cause, and the particular kind of Restlessness can only be
+removed by removing the allotted cause.
+
+All this is also true of Rest. Restlessness has a cause: must not _Rest_
+have a cause? Necessarily. If it were a chance world we would not expect
+this; but, being a methodical world, it cannot be otherwise. Rest,
+physical rest, moral rest, spiritual rest, every kind of rest has a
+cause, as certainly as restlessness. Now causes are discriminating.
+There is one kind of cause for every particular effect, and no other;
+and if one particular effect is desired, the corresponding cause must be
+set in motion. It is no use proposing finely devised schemes, or going
+through general pious exercises in the hope that somehow Rest will come.
+The Christian life is not casual but causal. All nature is a standing
+protest against the absurdity of expecting to secure spiritual effects,
+or any effects, without the employment of appropriate causes. The Great
+Teacher dealt what ought to have been the final blow to this infinite
+irrelevancy by a single question, "Do men gather grapes of thorns or
+figs of thistles?" Why, then, did the Great Teacher not educate His
+followers fully? Why did He not tell us, for example, how such a thing
+as Rest might be obtained? The answer is, that _He did_. But plainly,
+explicitly, in so many words? Yes, plainly, explicitly, in so many
+words. He assigned Rest to its cause, in words with which each of us has
+been familiar from his earliest childhood.
+
+He begins, you remember--for you at once know the passage I refer
+to--almost as if Rest could be had without any cause: "Come unto me," He
+says, "and I will _give_ you Rest."
+
+Rest, apparently, was a favour to be bestowed; men had but to come to
+Him; He would give it to every applicant. But the next sentence takes
+that all back. The qualification, indeed, is added instantaneously.
+For what the first sentence seemed to give was next thing to an
+impossibility. For how, in a literal sense, can Rest be _given_? One
+could no more give away Rest than he could give away Laughter. We speak
+of "causing" laughter, which we can do; but we cannot give it away. When
+we speak of giving pain, we know perfectly well we cannot give pain
+away. And when we aim at giving pleasure, all that we do is to arrange a
+set of circumstances in such a way as that these shall cause pleasure.
+Of course there is a sense, and a very wonderful sense, in which a Great
+Personality breathes upon all who come within its influence an abiding
+peace and trust. Men can be to other men as the shadow of a great rock
+in a thirsty land. Much more Christ; much more Christ as Perfect Man;
+much more still as Saviour of the world. But it is not this of which I
+speak. When Christ said He would give men Rest, He meant simply that
+He would put them in the way of it. By no act of conveyance would, or
+could, He make over His own Rest to them. He could give them His receipt
+for it. That was all. But He would not make it for them; for one thing,
+it was not in His plan to make it for them; for another thing, men were
+not so planned that it could be made for them; and for yet another
+thing, it was a thousand times better that they should make it for
+themselves.
+
+That this is the meaning becomes obvious from the wording of the second
+sentence: "Learn of Me and ye shall _find_ Rest." Rest, that is to say,
+is not a thing that can be given, but a thing to be _acquired_. It comes
+not by an act, but by a process. It is not to be found in a happy hour,
+as one finds a treasure; but slowly, as one finds knowledge. It could
+indeed be no more found in a moment than could knowledge. A soil has to
+be prepared for it. Like a fine fruit, it will grow in one climate and
+not in another; at one altitude and not at another. Like all growths it
+will have an orderly development and mature by slow degrees.
+
+The nature of this slow process Christ clearly defines when He says we
+are to achieve Rest by _learning_. "Learn of Me," He says, "and ye shall
+find rest to your souls." Now consider the extraordinary originality
+of this utterance. How novel the connection between these two words,
+"Learn" and "Rest"? How few of us have ever associated them--ever
+thought that Rest was a thing to be learned; ever laid ourselves out
+for it as we would to learn a language; ever practised it as we would
+practise the violin? Does it not show how entirely new Christ's teaching
+still is to the world, that so old and threadbare an aphorism should
+still be so little applied? The last thing most of us would have thought
+of would have been to associate _Rest_ with _Work_.
+
+What must one work at? What is that which if duly learned will find the
+soul of man in Rest? Christ answers without the least hesitation. He
+specifies two things--Meekness and Lowliness. "Learn of Me," He says,
+"for I am _meek_ and _lowly_ in heart." Now these two things are not
+chosen at random. To these accomplishments, in a special way, Rest is
+attached. Learn these, in short, and you have already found Rest. These
+as they stand are direct causes of Rest; will produce it at once; cannot
+but produce it at once. And if you think for a single moment, you will
+see how this is necessarily so, for causes are never arbitrary, and the
+connection between antecedent and consequent here and everywhere lies
+deep in the nature of things.
+
+What is the connection, then? I answer by a further question. What are
+the chief causes of _Unrest_? If you know yourself, you will answer
+Pride, Selfishness, Ambition. As you look back upon the past years of
+your life, is it not true that its unhappiness has chiefly come from the
+succession of personal mortifications and almost trivial disappointments
+which the intercourse of life has brought you? Great trials come at
+lengthened intervals, and we rise to breast them; but it is the petty
+friction of our every-day 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 make inward peace impossible. Wounded vanity, then, disappointed
+hopes, unsatisfied selfishness--these are the old, vulgar, universal
+sources of man's unrest.
+
+Now it is obvious why Christ pointed out as the two chief objects for
+attainment the exact opposites of these. To Meekness and Lowliness these
+things simply do not exist. They cure unrest by making it impossible.
+These remedies do not trifle with surface symptoms; they strike at once
+at removing causes. 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. Christianity is a fine inoculation, a transfusion of healthy blood
+into an anaemic or poisoned soul. No fever can attack a perfectly sound
+body; no fever of unrest can disturb a soul which has breathed the air
+or learned the ways of Christ. Men sigh for the wings of a dove that
+they may fly away and be at Rest. But flying away will not help us. "The
+Kingdom of God is _within you_." We aspire to the top to look for Rest;
+it lies at the bottom. Water rests only when it gets to the lowest
+place. So do men. Hence, be lowly. The man who has no opinion of himself
+at all can never be hurt if others do not acknowledge him. Hence, be
+meek. He who is without expectation cannot fret if nothing comes to him.
+It is self-evident that these things are so. The lowly man and the
+meek man are really above all other men, above all other things. They
+dominate the world because they do not care for it. The miser does
+not possess gold, gold possesses him. But the meek possess it. "The
+meek," said Christ, "inherit the earth." They do not buy it; they do not
+conquer it, but they inherit it.
+
+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. 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 lifelong patience, and that the years of our pilgrimage are
+all too short to master it triumphantly.
+
+Yet this is what Christianity is for--to teach men the Art of Life.
+And its whole curriculum lies in one word--"Learn of me." Unlike most
+education, this is almost purely personal; it is not to be had from
+books or lectures or creeds or doctrines. It is a study from the life.
+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, like the old apprentices with their masters.
+
+Now we understand it all? 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."
+
+I do not say, remember, that the Christian life to every man, or to any
+man, can be a bed of roses. No educational process can be this. And
+perhaps if some men knew how much was involved in the simple "learn" of
+Christ, they would not enter His school with so irresponsible a heart.
+For there is not only much to learn, but much to unlearn. Many men never
+go to this school at all till their disposition is already half ruined
+and character has taken on its fatal set. To learn arithmetic is
+difficult at fifty--much more to learn Christianity. To learn simply
+what it is to be meek and lowly, in the case of one who has had no
+lessons in that in childhood, may cost him half of what he values most
+on earth. Do we realize, for instance, that the way of teaching humility
+is generally by _humiliation_? There is probably no other school for it.
+When a man enters himself as a pupil in such a school it means a very
+great thing. There is much Rest there, but there is also much Work.
+
+I should be wrong, even though my theme is the brighter side, to ignore
+the cross and minimise the cost. Only it gives to the cross a more
+definite meaning, and a rarer value, to connect it thus directly and
+_causally_ with the growth of the inner life. Our platitudes on the
+"benefits of affliction" are usually about as vague as our theories of
+Christian Experience. "Somehow," we believe affliction does us good. But
+it is not a question of "Somehow." The result is definite, calculable,
+necessary. It is under the strictest law of cause and effect. The first
+effect of losing one's fortune, for instance, is humiliation; and the
+effect of humiliation, as we have just seen, is to make one humble; and
+the effect of being humble is to produce Rest. It is a roundabout way,
+apparently, of producing Rest; but Nature generally works by circular
+processes; and it is not certain that there is any other way of becoming
+humble, or of finding Rest. 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.
+
+Yet this is only half the truth. Christ's life outwardly was one of the
+most troubled lives that was ever lived: Tempest and tumult, tumult and
+tempest, the waves breaking over it all the time till the worn body was
+laid in the grave. But the inner life was a sea of glass. The great calm
+was always there. At any moment you might have gone to Him and found
+Rest. And even when the bloodhounds were dogging him in the streets
+of Jerusalem, He turned to His disciples and offered them, as a last
+legacy, "My peace." Nothing ever for a moment broke the serenity of
+Christ's life on earth. Misfortune could not reach Him; He had no
+fortune. Food, raiment, money--fountain-heads of half the world's
+weariness--He simply did not care for; they played no part in His life;
+He "took no thought" for them. It was impossible to affect Him by
+lowering His reputation; He had already made Himself of no reputation.
+He was dumb before insult. When He was reviled He reviled not-again. In
+fact, there was nothing that the world could do to Him that could ruffle
+the surface of His spirit.
+
+Such living, as mere living, is altogether unique. It is only when we
+see what it was in Him that we can know what the word Rest means. It
+lies not in emotions, nor in the absence of emotions. It is not a
+hallowed feeling that comes over us in church. It is not something that
+the preacher has in his voice. It is not in nature, or in poetry, or in
+music--though in all these there is soothing. It is the mind at
+leisure from itself. It is the perfect poise of the soul; the absolute
+adjustment of the inward man to the stress of all outward things;
+the preparedness against every emergency; the stability of assured
+convictions; the eternal calm of an invulnerable faith; the repose of
+a heart set deep in God. It is the mood of the man who says, with
+Browning, "God's in His Heaven, all's well with the world."
+
+Two painters each painted a picture to illustrate his conception of
+rest. The first chose for his scene a still, lone lake among the far-off
+mountains. The second threw on his canvas a thundering waterfall, with
+a fragile birch-tree bending over the foam; at the fork of a branch,
+almost wet with the cataract's spray, a robin sat on its nest. The first
+was only _Stagnation_; the last was _Rest_. For in Rest there are always
+two elements--tranquillity and energy; silence and turbulence; creation
+and destruction; fearlessness and fearfulness. This it was in Christ.
+
+It is quite plain from all this that whatever else He claimed to be
+or to do, He at least knew how to live. All this is the perfection of
+living, of living in the mere sense of passing through the world in the
+best way. Hence His anxiety to communicate His idea of life to others.
+He came, He said, to give men life, true life, a more abundant life than
+they were living; "the life," as the fine phrase in the Revised Version
+has it, "that is life indeed." This is what He himself possessed, and it
+was this which He offers to all mankind. And hence His direct appeal for
+all to come to Him who had not made much of life, who were weary and
+heavy-laden. These He would teach His secret. They, also, should know
+"the life that is life indeed."
+
+
+
+
+WHAT YOKES ARE FOR
+
+
+There is still one doubt to clear up. After the statement, "Learn of
+Me," Christ throws in the disconcerting qualification, "_Take My yoke_
+upon you and learn of Me." Why, if all this be true, does He call it a
+_yoke_? Why, while professing to give Rest, does He with the next breath
+whisper "_burden_"? Is the Christian life, after all, what its enemies
+take it for--an additional weight to the already great woe of life, some
+extra punctiliousness about duty, some painful devotion to observances,
+some heavy restriction and trammelling of all that is joyous and free in
+the world? Is life not hard and sorrowful enough without being fettered
+with yet another yoke?
+
+It is astounding how so glaring a misunderstanding of this plain
+sentence should ever have passed into currency. Did you ever stop to
+ask what a yoke is really for? Is it to be a burden to the animal which
+wears it? It is just the opposite. It is to make its burden light.
+Attached to the oxen in any other way than by a yoke, the plough would
+be intolerable. Worked by means of a yoke, it is light. A yoke is not
+an instrument of torture; it is an instrument of mercy. It is not a
+malicious contrivance for making work hard; it is a gentle device to
+make hard labour light. It is not meant to give pain, but to save pain.
+And yet men speak of the yoke of Christ as if it were a slavery, and
+look upon those who wear it as objects of compassion. For generations we
+have had homilies on "The Yoke of Christ," some delighting in portraying
+its narrow exactions; some seeking in these exactions the marks of its
+divinity; others apologising for it, and toning it down; still others
+assuring us that, although it be very bad, it is not to be compared with
+the positive blessings of Christianity. How many, especially among the
+young, has this one mistaken phrase driven forever away from the
+kingdom of God? Instead of making Christ attractive, it makes Him out
+a taskmaster, narrowing life by petty restrictions, calling for
+self-denial where none is necessary, making misery a virtue under the
+plea that it is the yoke of Christ, and happiness criminal because it
+now and then evades it. According to this conception, Christians are
+at best the victims of a depressing fate; their life is a penance; and
+their hope for the next world purchased by a slow martyrdom in this.
+
+The mistake has arisen from taking the word "yoke" here in the same
+sense as in the expressions "under the yoke," or "wear the yoke in his
+youth." But in Christ's illustration it is not _jugum_ of the Roman
+soldier, but the simple "harness" or "ox-collar" of the Eastern peasant.
+It is the literal wooden yoke which He, with His own hands in the
+carpenter shop, had probably often made. He knew the difference between
+a smooth yoke and a rough one, a bad fit and a good fit; the difference
+also it made to the patient animal which had to wear it. The rough yoke
+galled, and the burden was heavy; the smooth yoke caused no pain, and
+the load was lightly drawn. The badly fitted harness was a misery; the
+well-fitted collar was "easy." And what was the "burden"? It was not
+some special burden laid upon the Christian, some unique infliction that
+they alone must bear. It was what all men bear. It was simply life,
+human life itself, the general burden of life which all must carry
+with them from the cradle to the grave. Christ saw that men took life
+painfully. To some it was a weariness, to others a failure, to many a
+tragedy, to all a struggle and a pain. How to carry this burden of
+life had been the whole world's problem. It is still the whole world's
+problem. And here is Christ's solution: "Carry it as I do. Take life
+as I take it. Look at it from My point of view. Interpret it upon My
+principles. Take My yoke and learn of Me, and you will find it easy.
+For My yoke is easy, works easily, sits right upon the shoulders, and
+_therefore_ My burden is light." There is no suggestion here that
+religion will absolve any man from bearing burdens. That would be to
+absolve him from living, since it is life itself that is the burden.
+What Christianity does propose is to make it tolerable. Christ's yoke is
+simply His secret for the alleviation of human life, His prescription
+for the best and happiest method of living. Men harness themselves to
+the work and stress of the world in clumsy and unnatural ways. The
+harness they put on is antiquated. A rough, ill-fitted collar at the
+best, they make its strain and friction past enduring, by placing it
+where the neck is most sensitive; and by mere continuous irritation this
+sensitiveness increases until the whole nature is quick and sore.
+
+This is the origin, among other things, of 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; conceit, _with a hair-trigger._
+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. 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. In the mere matter of
+altering the perspective of life and changing the proportions of things,
+its function in lightening the care of man is altogether its own. The
+weight of a load depends upon the attraction of the earth. But suppose
+the attraction of the earth were removed? A ton on some other planet,
+where the attraction of gravity is less, does not weigh half a ton. Now
+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. What was a ton yesterday is not half a ton to-day. So without
+changing one's circumstances, merely by offering a wider horizon and a
+different standard, it alters the whole aspect of the world.
+
+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. Other versions are either caricatures,
+or exaggerations, or misunderstandings, or shortsighted and surface
+readings. For the most part their attainment is hopeless and the results
+wretched. But I care not who the person is, or through what vale of
+tears he has passed, or is about to pass, there is a new life for him
+along this path.
+
+
+
+
+HOW FRUITS GROW
+
+
+Were rest my subject, there are other things I should wish to say about
+it, and other kinds of Rest of which I should like to speak. But that is
+not my subject. My theme is that the Christian experiences are not the
+work of magic, but come under the law of Cause and Effect. And I have
+chosen Rest only as a single illustration of the working of that
+principle. If there were time I might next run over all the Christian
+experiences in turn, and show how the same wide law applies to each. But
+I think it may serve the better purpose if I leave this further exercise
+to yourselves. I know no Bible study that you will find more full of
+fruit, or which will take you nearer to the ways of God, or make the
+Christian life itself more solid or more sure. I shall add only a single
+other illustration of what I mean, before I close.
+
+Where does Joy come from? I knew a Sunday scholar whose conception of
+Joy was that it was a thing made in lumps and kept somewhere in Heaven,
+and that when people prayed for it, pieces were somehow let down and
+fitted into their souls. I am not sure that views as gross and material
+are not often held by people who ought to be wiser. In reality, Joy is
+as much a matter of Cause and Effect as pain. No one can get Joy by
+merely asking for it. It is one of the ripest fruits of the Christian
+life, and, like all fruits, must be grown. There is a very clever trick
+in India called the mango-trick. A seed is put in the ground and covered
+up, and after divers incantations a full-blown mango-bush appears within
+five minutes. I never met any one who knew how the thing was done, but
+I never met any one who believed it to be anything else than a
+conjuring-trick. The world is pretty unanimous now in its belief in the
+orderliness of Nature. 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.
+
+Whence, then, is joy? Christ put His teaching upon this subject into one
+of the most exquisite of His parables. I should in any instance have
+appealed to His teaching here, as in the case of Rest, for I do not wish
+you to think I am speaking words of my own. But it so happens that He
+has dealt with it in words of unusual fulness.
+
+I need not recall the whole illustration. It is the parable of the Vine.
+Did you ever think why Christ spoke that parable? He did not merely
+throw it into space as a fine illustration of general truths. It was
+not simply a statement of the mystical union, and the doctrine of an
+indwelling Christ. It was that; but it was more. After He had said it,
+He did what was not an unusual thing when He was teaching His greatest
+lessons. He turned to the disciples and said He would tell them why He
+had spoken it. It was to tell them how to get Joy. "These things have
+I spoken unto you," He said, "that My Joy might remain in you and that
+your Joy might be full." It was a purposed and deliberate communication
+of His secret of Happiness.
+
+Go back over these verses, then, and you will find the Causes of this
+Effect, the spring, and the only spring, out of which true Happiness
+comes. I am not going to analyse them in detail. I ask you to enter into
+the words for yourselves. Remember, in the first place, that the Vine
+was the Eastern symbol of Joy. It was its fruit that made glad the heart
+of man. Yet, however innocent that gladness--for the expressed juice of
+the grape was the common drink at every peasant's board--the gladness
+was only a gross and passing thing. This was not true happiness, and the
+vine of the Palestine vineyards was not the true vine. _Christ_ was
+"the _true_ Vine." Here, then, is the ultimate source of Joy. Through
+whatever media it reaches us, all true Joy and Gladness find their
+source in Christ. By this, of course, is not meant that the actual Joy
+experienced is transferred from Christ's nature, or is something passed
+on from Him to us. What is passed on is His method of getting it. There
+is, indeed, a sense in which we can share another's joy or another's
+sorrow. But that is another matter. Christ is the source of Joy to men
+in the sense in which He is the source of Rest. His people share His
+life, and therefore share its consequences, and one of these is Joy. His
+method of living is one that in the nature of things produces Joy. When
+He spoke of His Joy remaining with us He meant in part that the causes
+which produced it should continue to act. His followers, that is to say,
+by _repeating_ His life would experience its accompaniments. His Joy,
+His kind of Joy, would remain with them.
+
+The medium through which this Joy comes is next explained: "He that
+abideth in Me, the same bringeth forth much fruit." Fruit first, Joy
+next; the one the cause or medium of the other. Fruit-bearing is
+the necessary antecedent; Joy both the necessary consequent and the
+necessary accompaniment. It lay partly in the bearing fruit, partly in
+the fellowship which made that possible. Partly, that is to say, Joy lay
+in mere constant living in Christ's presence, with all that that implied
+of peace, of shelter, and of love; partly in the influence of that Life
+upon mind and character and will; and partly in the inspiration to live
+and work for others, with all that that brings of self-riddance and Joy
+in others' gain. All these, in different ways and at different times,
+are sources of pure Happiness. Even the simplest of them--to do good to
+other people--is an instant and infallible specific. 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. The surest proof that all this is a plain matter of
+Cause and Effect is that men may try every other conceivable way of
+finding Happiness, and they will fail. Only the right cause in each case
+can produce the right effect.
+
+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. Causes and effects are
+eternal arrangements, set in the constitution of the world; fixed beyond
+man's ordering. What man can do is to place himself in the midst of a
+chain of sequences. Thus he can get things to grow: thus he himself can
+grow. But the grower is the Spirit of God.
+
+What more need I add but this--test the method by experiment. Do not
+imagine that you have got these things because you know how to get them.
+As well try to feed upon a cookery book. But I think I can promise that
+if you try in this simple and natural way, you will not fail. Spend the
+time you have spent in sighing for fruits in fulfilling the conditions
+of their growth. The fruits will come, must come. We have hitherto paid
+immense attention to _effects_, to the mere experiences themselves; we
+have described them, extolled them, advised them, prayed for them--done
+everything but find out what _caused_ them. Henceforth let us deal with
+causes. "To be," says Lotze, "is to be in relations." 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. Its guarantee is the laws of the universe, and these are "the
+Hands of the Living God."
+
+
+
+
+THE TRUE VINE
+
+
+"I am the true vine, and my Father is the husbandman. Every branch in
+me that beareth not fruit he taketh away: and every branch that beareth
+fruit, he purgeth it, that it may bring forth more fruit. Now ye are
+clean through the word which I have spoken unto you. Abide in me, and I
+in you. As the branch cannot bear fruit of itself, except it abide in
+the vine; no more can ye, except ye abide in me. I am the vine, ye are
+the branches: He that abideth in me, and I in him, the same bringeth
+forth much fruit: for without me ye can do nothing. If a man abide not
+in me, he is cast forth as a branch, and is withered; and men gather
+them, and cast them into the fire, and they are burned. If ye abide in
+me, and my word abide in you, ye shall ask what ye will, and it shall be
+done unto you. Herein is my Father glorified, that ye bear much fruit;
+so ye shall be my disciples. As the Father hath loved me, so have I
+loved you: continue ye in my love. If ye keep my commandments, ye shall
+abide in my love; even as I have kept my Father's commandments, and
+abide in his love. These things have I spoken unto you, that my joy
+might remain in you, and that your joy might be full."
+
+
+THE END.
+
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of Pax Vobiscum, by Henry Drummond
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