Pax Vobiscum - Henry Drummond (best management books of all time .TXT) 📗

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