THERE was a priest once who preached a sermon to the text of “Abba, Father.” On that text one might preach anything, but the matter that he chose was “Rest.” He was not yet in middle age, and those who heard him were not yet even young. They could not understand at all the moment of his ardent speech, and even the older men, seeing him to be but in the central part of life, wondered that he should speak so. His eyes were illuminated by the vision of something distant; his heart was not ill at ease, but, as it were, fixedly expectant, and he preached from his little pulpit in that little chapel of the Downs, with rising and deeper powers of the voice, so that he shook the air; yet all this energy was but the praise or the demand for the surcease of energy, and all this sound was but the demand for silence. It is a thing, I say, incomprehensible to the young, but gradually comprehended as the years go droning by, that in all things (and in proportion to the intensity of the life of each) there comes this appetite for dissolution and for repose: I do not mean that repose beyond which further effort is demanded, but something final and supreme.
[290]This priest, a year or so after he had appealed with his sermon before that little country audience in the emptiness of the Downs, died. He had that which he desired, Rest. But what is it? What is the nature of this thing?
Note you how great soldiers, when their long campaigns are done, are indifferent to further wars, and look largely upon the nature of fighting men, their objects, their failures, their victories, their rallying, their momentary cheers. Not that they grow indifferent to that great trade which is the chief business of a State, the defence or the extension of the common weal; but that after so much expense of all the senses our God gave them, a sort of charity and justice fills their minds. I have often remarked how men who had most lost and won, even in arms, would turn the leisured part of their lives to the study of the details of struggle, and seemed equally content to be describing the noble fortunes of an army, whether it were upon the crest of advancing victory, or in the agony of a surrender. This was because the writers had found Rest. And throughout the history of Letters—of Civilisation, and of contemporary friends, one may say that in proportion to the largeness of their action is this largeness and security of vision at the end.
Now, note another thing: that, when we speak of an end, by that very word we mean two things. For first we mean the cessation of Form, and perhaps of Idea; but also we mean a goal, or object, to which[291] the Form and the Idea perpetually tended, without which they would have had neither meaning nor existence, and in which they were at last fulfilled. Aristotle could give no summing up but this to all his philosophy, that there was a nature, not only of all, but of each, and that the end determined what that nature might be; which is also what we Christians mean when we say that God made the world; and great Rabelais, when his great books were ending, could but conclude that all things tended to their end. Tennyson also, before he died, having written for so many years a poetry which one must be excused in believing considerable, felt, as how many have felt it, the thrumming of the ebb tide when the sea calls back the feudal allegiance of the rivers. I know it upon Arun bar. The Flood, when the sea heaves up and pours itself into the inland channels, bears itself creatively, and is like the manhood of a man—first tentative, then gathering itself for action, then sweeping suddenly at the charge. It carries wi............