True Manliness. Hughes Thomas

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СКАЧАТЬ he who runs may read, and no man can master too thoroughly. We must follow him reverently into the wilderness, where he flies from the crowds who are pressing to the Baptist, and who to-morrow will be thronging around him, if he goes back among them, after what the Baptist has said about him to-day.

      Day after day in the wilderness the struggle goes on in his heart. He is faint from insufficient food in those solitudes, and with bodily weakness the doubts grow in strength and persistence, and the tempter is always at his side, soliciting him to end them once for all, by one act of self-assertion. All those questionings and misgivings as to his origin and mission which we have pictured to ourselves as haunting him ever since his first visit to Jerusalem, are now, as it were, focussed. There are mocking voices whispering again as of old, but more scornfully and keenly in his ear, “Are you really the Messiah, the Son of God, so long looked for? What more proof have you to go upon than you have had for these many years, during which you have been living as a poor peasant in a Galilean village? The word of this wild man of the wilderness? He is your own cousin, and a powerful preacher no doubt, but a wayward, wilful man, clad and fed like a madman, who has been nursing mad fancies from his boyhood, away from the holy city, the centre of national life and learning. This sign of a descending dove, and a voice which no one has heard but yourself? Such signs come to many – are never wanting when men are ready to deceive themselves – and each man’s fancy gives them a different meaning. But the words, and the sign, and the voice, you say, only meet a conviction which has been growing these thirty years in your own heart and conscience? Well, then, at least for the sake of others if not for your own sake, put this conviction to the proof, here, at once, and make sure yourself, before you go forth and deceive poor men, your brethren, to their ruin. You are famishing here in the wilderness. This, at least, cannot be what God intends for his Son, who is to redeem the world. Exercise some control over the meanest part of your Father’s kingdom. Command these stones to become bread, and see whether they will obey you. Cast yourself down from this height. If you are what you think, your Father’s angels will bear you up. Then, after they have borne you up, you may go on with some reasonable assurance that your claim is not a mere delusion, and that you will not be leading these poor men whom you call your brethren to misery and destruction.”

      And when neither long fasting and weakness, or natural doubt, distrust, impatience, or the most subtle suggestions of the tempter, can move his simple trust in his Father, or wring from him one act of self-assertion, the enemy changes front and the assault comes from another quarter. “You may be right,” the voices seemed now to be saying; “You may not be deceived, or dreaming, when you claim to be the Son of God, sent to redeem this fair world, which is now spread out before you in all its glory. That may be your origin, and that your work. But, living as you have done till now in a remote corner of a despised province, you have no experience or knowledge of the methods or powers which sway men, and establish and maintain these kingdoms of the world, the glory of which you are beholding. These methods and powers have been in use in your Father’s world, if it be his, ever since man has known good from evil. You have only to say the word, and you may use and control these methods and powers as you please. By their aid you may possibly ‘see of the travail of your soul and be satisfied;’ without them you will redeem nothing but perhaps a man here and there – without them you will postpone instead of hastening the coming of your Father’s kingdom, to the sorrow and ruin of many generations, and will die a foiled and lonely man, crushed by the very forces you have refused to use for your Father’s service. If they were wholly evil, wholly unfit for the fulfillment of any purpose of his, would he have left them in command of his world till this day? It is only through them that the world can be subdued. Your time is short, and you have already wasted much of it, standing shivering on the brink, and letting the years slip by in that cottage at Nazareth. The wisest of your ancestors acknowledged and used them, and spread His kingdom from the river to the Great Sea. Why should you reject them?”

      This, very roughly and inadequately stated, is some shadow of the utmost part, or skirt as it were, of the trial-crisis, lasting forty days, through which Christ passed from his private to his public career. For forty days the struggle lasted before he could finally realize and accept his mission with all that it implied. At the end of that time he has fairly mastered and beaten down every doubt as to his call, every tempting suggestion to assert himself, or to accept or use any aid in establishing his Father’s kingdom which does not clearly bear his Father’s stamp and seal on the face of it. In the strength of this victory he returns from the desert, to take up the burden which has been laid on him, and to set up God’s kingdom in the world by the methods which he has learned of God himself – and by no other.

      XXX

      The second period of our Lord’s ministry is one, in the main, of joyful progress and triumph, in which the test of true manliness must be more subtle than when the surroundings are hostile. It consists, I think, at such times, in the careful watchfulness not to give wrong impressions, not to mislead those who are touched by enthusiasm, conscious of new life, grateful to him who has kindled that life in them.

      It is then that the temptation to be all things to all men in a wrong sense – to adapt and accommodate teaching and life to a lower standard in order to maintain a hold upon the masses of average men and women who have been moved by the words of lips touched by fire from the altar of God – has generally proved too much for the best and strongest of the world’s great reformers. It is scarcely necessary to elaborate this point, which would, I think, be sorrowfully admitted by those who have studied most lovingly and carefully the lives of such men, for instance, as Savonarola or Wesley. If you will refer to a valuable work on the life of a greater than either of these, Mr. Bosworth Smith’s “Mohammed and Mohammedanism,” you will find there perhaps the best illustration which I can give you of this sad experience.

      When Mohammed returns from Medina, sweeping at last all enemies out of his path, as the prophet of a new faith, and the leader of an awakened and repentant people, his biographer pauses to notice the lowering of the standard, both in his life and teaching. Power, he pleads, brings with it new temptations and new failures. The more thoroughly a man is carried away by his inspiration, and convinced of the truth and goodness of his cause and his message, the more likely is he to forget the means in the end, and to allow the end to justify whatever means seem to lead to its triumph. He must maintain as he can, and by any means, his power over the motley mass of followers that his mission has gathered round him, and will be apt to aim rather at what will hold them than at what will satisfy the highest promptings of his own conscience.

      We may allow the plea in such cases, though with sorrow and humiliation. But the more minutely we examine the life of Christ the more we shall feel that here there is no place for it. We shall be impressed with the entire absence of any such bending to expediency, or forgetting the means in the end. He never for one moment accommodates his life or teaching to any standard but the highest: never lowers or relaxes that standard by a shade or a hair’s-breadth, to make the road easy to rich or powerful questioners, or to uphold the spirit of his poorer followers when they are startled and uneasy, as they begin half-blindly to recognize what spirit they are of. This unbending truthfulness is, then, what we have chiefly to look for in this period of triumphant progress and success, questioning each act and word in turn whether there is any swerving in it from the highest ideal.

      XXXI

      We may note that our Lord accepts at once the imprisonment of the Baptist as the final call to himself. Gathering, therefore, a few of John’s disciples round him, and welcoming the restless inquiring crowds who had been roused by the voice crying in the wilderness, he stands forward at once to proclaim and explain the nature of that new kingdom of God, which has now to be set up in the world. Standing forth alone, on the open hillside, the young Galilean peasant gives forth the great proclamation, which by one effort lifted mankind on to that new and higher ground on which it has been painfully struggling ever since, but on the whole with sure though slow success, to plant itself and maintain sure foothold.

      In all history there is no parallel to it. It stands there, a miracle or sign of God’s reign in this СКАЧАТЬ