The Greatest Thing In the World and Other Addresses Part 5

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 minimize the cost. Only it gives to the cross a more definite meaning, and a rarer value, to connect it thus directly and casually with the growth of the inner life. Our plat.i.tudes 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 gla.s.s. The great calm was always there. At any moment you might have gone to Him and found Rest. Even when the blood-hounds were d.o.g.g.i.ng 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, or 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 a.s.sured convictions; the eternal calm of an invulnerable faith; the repose of a heart set deep in G.o.d. It is the mood of the man who says, with Browning, "G.o.d's in His Heaven, all's well with the world."

Two painters each painted a picture to ill.u.s.trate 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 pa.s.sing 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 phase in the Revised Version has it, "that is life indeed." This is what He Himself possessed, and it was this which He offers to 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."

II. 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 trammeling 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 pa.s.sed 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 labor 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 slavery, and look upon those who wear it as objects of compa.s.sion. 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 apologizing for it, and toning it down; still others a.s.suring 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 G.o.d? 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 ill.u.s.tration it is not the _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 s.h.i.+ft 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 sensitiveness 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. 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 man's burden. It makes them citizens of another world. What was a ton yesterday is not half a ton today. So without changing one's circ.u.mstances, 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 pa.s.sed, or is about to pa.s.s, there is a new life for him along this path.

III. 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.

I have chosen Rest only as a single ill.u.s.tration of the working of that principle. If there were time I might next run over all the Christian experiences in turn, and show 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 G.o.d, or make the Christian life itself more solid or more sure. I shall add only a single other ill.u.s.tration 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 diverse 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 an hour. Some lives have not even a stalk on which fruits could hang, even if they did grow in an hour. 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 suns.h.i.+ne 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 fullness.

I need not recall the whole ill.u.s.tration. It is the parable of the Vine. Did you ever think why Christ spoke that parable? He did not merely throw it into s.p.a.ce as a fine ill.u.s.tration 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 a.n.a.lyze 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 pa.s.sing 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 pa.s.sed on from Him to us. What is pa.s.sed 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 fellows.h.i.+p 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 brought 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 circ.u.mstances and fulfilling all the conditions. But the growing is done by G.o.d. Causes and effects are eternal arrangements, set in the const.i.tution 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 power is the Spirit of G.o.d.