Part 5 (2/2)
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-centered 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 G.o.d 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 life-long 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 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 he 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.
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