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 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--tranquility 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 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?