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 isto help you to firmly 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 inturn, 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 our 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 atanother. 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, 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-centered life can be removed at once by learning Meekness and Lowliness of heart. He who learns them is for ever 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; butthey 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 toevery man, or to any man, can be a bed of roses. No educational process can be this. And perhaps if some men knew how muchwas 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 alsomuch 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 round-about 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 allgo 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 blood-hounds were doggingHim 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, nor in poetry, nor 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 isquite 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".