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Pax Vobiscum

44 pages
The Project Gutenberg EBook of Pax Vobiscum, by Henry Drummond #2 in our series by Henry DrummondCopyright laws are changing all over the world. Be sure to check the copyright laws for your country before downloadingor redistributing this or any other Project Gutenberg eBook.This header should be the first thing seen when viewing this Project Gutenberg file. Please do not remove it. Do notchange or edit the header without written permission.Please read the "legal small print," and other information about the eBook and Project Gutenberg at the bottom of thisfile. Included is important information about your specific rights and restrictions in how the file may be used. You can alsofind out about how to make a donation to Project Gutenberg, and how to get involved.**Welcome To The World of Free Plain Vanilla Electronic Texts****eBooks Readable By Both Humans and By Computers, Since 1971*******These eBooks Were Prepared By Thousands of Volunteers!*****Title: Pax VobiscumAuthor: Henry DrummondRelease Date: November, 2005 [EBook #9373] [Yes, we are more than one year ahead of schedule] [This file was firstposted on September 26, 2003]Edition: 10Language: English*** START OF THE PROJECT GUTENBERG EBOOK PAX VOBISCUM ***Produced by Juliet Sutherland, David Widger and PG Distributed ProofreadersPAX VOBISCUMBY 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 ...
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The Project Gutenberg EBook of Pax Vobiscum, byHenry Drummond #2 in our series by HenryDrummondsCuorpey triog chth leacwk st haer ec ocphyarniggihnt gl aawll so fvoerr  ytohuer  wcooruldn.t rByebefore downloading or redistributing this or anyother Project Gutenberg eBook.vTiheiws inhge atdhiesr  Psrhoojeulcdt  bGeu ttehne bfierrsgt  tfihlien. gP lseeaesne  wdho ennotremove it. Do not change or edit the headerwithout written permission.Please read the "legal small print," and otherinformation about the eBook and ProjectGutenberg at the bottom of this file. Included isimportant information about your specific rights andrestrictions in how the file may be used. You canalso find out about how to make a donation toProject Gutenberg, and how to get involved.**Welcome To The World of Free Plain VanillaElectronic Texts****eBooks Readable By Both Humans and ByComputers, Since 1971*******These eBooks Were Prepared By Thousandsof Volunteers!*****Title: Pax Vobiscum
Author: Henry Drummond[RYeelse,a swee  Darate e:m Noroev tehmabn eor,n 2e 0y0e5a r[ EaBhoeoakd  #o9f373]schedule] [This file was first posted on September26, 2003]Edition: 10Language: English*E*B* OSTOAK RPTA OX FV TOHBIE SPCRUOMJ *E*C*T GUTENBERGPPrGo dDuiscteridb ubtye Jd ulPireto oSfruethaedrelrasnd, David Widger and
PAX VOBISCUMBY HENRY DRUMMOND, F.R.S.E., F.G.S., LL.D.9810"APutAhXo rV, iOs BnISowC UpuMb,"li sphreedp afroer dt hfoe rf iprsutb tliicmatei,o bn ebiny gthetThhei nsge icno tnhde  ofW ao rlsde"r iwesa so ft hweh fiicrhs t".The GreatestNov. 1, 1890. "Come unto me, all ye that labourand are heavy laden, and I will give you rest. Takemy yoke upon you, and learn of me; for I am meekand lowly in heart and ye shall find rest unto yoursouls. For my yoke is easy, and my burden islight."
PAX VOBISCUMI heard the other morning a sermon by adistinguished preacher upon "Rest." It was full ofbeautiful thoughts; but when I came to ask myself,"How does he say I can get Rest?" there was noanswer. The sermon was sincerely meant to bepractical, yet it contained no experience thatseemed to me to be tangible, nor any advice whichcould help me to find the thing itself as I wentabout the world that afternoon. Yet this omission ofthe only important problem was not the fault of thepreacher. The whole popular religion is in thetwilight here. And when pressed for really workingspecifics for the experiences with which it deals, itfalters, and seems to lose itself in mist.The want of connection between the great words ofreligion and every-day life has bewildered anddiscouraged all of us. Christianity possesses thenoblest words in the language; its literatureoverflows with terms expressive of the greatestand happiest moods which can fill the soul of man.Rest, Joy, Peace, Faith, Love, Light—these wordsoccur with such persistency in hymns and prayersthat an observer might think they formed the stapleof Christian experience. But on coming to closequarters with the actual life of most of us, howsurely would he be disenchanted. I do not think weourselves are aware how much our religious life ismade up of phrases; how much of what we call
CChhruirsctihaens ,e xap emrieerne cree liisg ioonulsy  pah rdaiasleeoclt oogfy t hweithalmost nothing behind it in what we really feel and.wonkTo some of us, indeed, the Christian experiencesseem further away than when we took the firststeps in the Christian life. That life has not openedout 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 divinermusic stray into our spirits; but these experiencescome at few and fitful moments. We have nosense of possession in them. When they visit us, itis a surprise. When they leave us, it is withoutexplanation. When we wish their return, we do notknow how to secure it. All which points to a religionwithout solid base, and a poor and flickering life. Itmeans a great bankruptcy in those experienceswhich give Christianity its personal solace andmake it attractive to the world, and a greatuncertainty as to any remedy. It is as if we kneweverything about health—except the way to get it.I am quite sure that the difficulty does not lie in thefact that men are not in earnest. This is simply notthe fact. All around us Christians are wearingthemselves out in trying to be better. The amountof spiritual longing in the world—in the hearts ofunnumbered thousands of men and women inwhom we should never suspect it; among the wiseand thoughtful; among the young and gay, whoseldom assuage and never betray their thirst—thisis one of the most wonderful and touching facts of
life. It is not more heat that is needed, but morelight; not more force, but a wiser direction to begiven to very real energies already there.The Address which follows is offered as a humblecontribution to this problem, and in the hope that itmay help some who are "seeking Rest and findingnone" to a firmer footing on one great, solid, simpleprinciple which underlies not the Christianexperiences alone, but all experiences, and all life.What Christian experience wants is thread, avertebral column, method. It is impossible tobelieve that there is no remedy for its unevennessand dishevelment, or that the remedy is a secret.The idea, also, that some few men, by happychance or happier temperament, have been giventhe secret—as if there were some sort of knack ortrick of it—is wholly incredible. Religion must ripenits fruit for every temperament; and the way eveninto its highest heights must be by a gatewaythrough which the peoples of the world may pass.I shall try to lead up to this gateway by a veryfamiliar path. But as that path is strangelyunfrequented, and even unknown, where it passesinto the religious sphere, I must dwell for a momenton the commonest of commonplaces.
EFFECTS REQUIRE CAUSESNothing that happens in the world happens bychance. God is a God of order. Everything isarranged upon definite principles, and never atrandom. The world, even the religious world, isgoverned by law. Character is governed by law.Happiness is governed by law. The Christianexperiences are governed by law. Men, forgettingthis, expect Rest, Joy, Peace, Faith to drop intotheir souls from the air like snow or rain. But inpoint of fact they do not do so; and if they did theywould no less have their origin in previous activitiesand be controlled by natural laws. Rain and snowdo drop from the air, but not without a longprevious history. They are the mature effects offormer causes. Equally so are Rest, and Peace,and Joy. They, too, have each a previous history.Storms and winds and calms are not accidents, butare brought about by antecedent circumstances.Rest and Peace are but calms in man's inwardnature, and arise through causes as definite andas inevitable.Realize it thoroughly: it is a methodical not anaccidental world. If a housewife turns out a goodcake, it is the result of a sound receipt, carefullyapplied. She cannot mix the assigned ingredientsand fire them for the appropriate time withoutproducing the result. It is not she who has madethe cake; it is nature. She brings related things
together; sets causes at work; these causes bringabout the result. She is not a creator, but anintermediary. She does not expect random causesto produce specific effects—random ingredientswould only produce random cakes. So it is in themaking of Christian experiences. Certain lines arefollowed; certain effects are the result. Theseeffects cannot but be the result. But the result cannever take place without the previous cause. Toexpect results without antecedents is to expectcakes without ingredients. That impossibility isprecisely the almost universal expectation.Now what I mainly wish to do is to help you firmlyto grasp this simple principle of Cause and Effect inthe spiritual world. And instead of applying theprinciple generally to each of the Christianexperiences in turn, I shall examine its applicationto one in some little detail. The one I shall select isRest. And I think any one who follows theapplication in this single instance will be able toapply it for himself to all the others.Take such a sentence as this: African explorersare subject to fevers which cause restlessness anddelirium. Note the expression, "causerestlessness." Restlessness has a cause. Clearly,then, any one who wished to get rid of restlessnesswould proceed at once to deal with the cause. Ifthat were not removed, a doctor might prescribe ahundred things, and all might be taken in turn,without producing the least effect. Things are soarranged in the original planning of the world thatcertain effects must follow certain causes, and
certain causes must be abolished before certaineffects can be removed. Certain parts of Africa areinseparably linked with the physical experiencecalled fever; this fever is in turn infallibly linked witha mental experience called restlessness anddelirium. To abolish the mental experience theradical method would be to abolish the physicalexperience, and the way of abolishing the physicalexperience would be to abolish Africa, or to ceaseto go there. Now this holds good for all other formsof Restlessness. Every other form and kind ofRestlessness in the world has a definite cause, andthe particular kind of Restlessness can only beremoved by removing the allotted cause.All this is also true of Rest. Restlessness has acause: 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 beotherwise. Rest, physical rest, moral rest, spiritualrest, every kind of rest has a cause, as certainly asrestlessness. Now causes are discriminating.There is one kind of cause for every particulareffect, and no other; and if one particular effect isdesired, the corresponding cause must be set inmotion. It is no use proposing finely devisedschemes, or going through general pious exercisesin the hope that somehow Rest will come. TheChristian life is not casual but causal. All nature is astanding protest against the absurdity of expectingto secure spiritual effects, or any effects, withoutthe employment of appropriate causes. The GreatTeacher dealt what ought to have been the finalblow to this infinite irrelevancy by a single question,
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