application in this single instance will be able to apply it for himself
to all the others.

Take such a sentence as this: African explorers are subject to fevers
which cause restlessness and delirium. Note the expression, "cause
restlessness." _Restlessness has a cause_. Clearly, then, any one who
wished to get rid of restlessness would proceed at once to deal with
the cause. If that were not removed, a doctor might prescribe a hundred
things, and all might be taken in turn, without producing the least
effect. Things are so arranged in the original planning of the world
that certain effects must follow certain causes, and certain causes must
be abolished before certain effects can be removed. Certain parts of
Africa are inseparably linked with the physical experience called fever;
this fever is in turn infallibly linked with a mental experience called
restlessness and delirium. To abolish the mental experience the radical
method would be to abolish the physical experience, and the way of
abolishing the physical experience would be to abolish Africa, or
to cease to go there. Now this holds good for all other forms of
Restlessness. Every other form and kind of Restlessness in the world has
a definite cause, and the particular kind of Restlessness can only be
removed by removing the allotted cause.

All this is also true of Rest. Restlessness has a cause: must not _Rest_
have a cause? Necessarily. If it were a chance world we would not expect
this; but, being a methodical world, it cannot be otherwise. Rest,
physical rest, moral rest, spiritual rest, every kind of rest has a
cause, as certainly as restlessness. Now causes are discriminating.
There is one kind of cause for every particular effect, and no other;
and if one particular effect is desired, the corresponding cause must be
set in motion. It is no use proposing finely devised schemes, or going