They all knew him in another moment. He stared from one to the other, was conscious that she turned her horse’s head sharply, so as to disengage the bridle from St. Cloud’s hand, and of his insolent stare, and of the embarrassment of Mr. Porter; and then, setting his face straight before him, he passed on in a bewildered dream, never looking back till they were out of sight. The dream gave way to bitter and wild thoughts, upon which it will do none of us any good to dwell. He put down the little girl outside the school, turning abruptly from the mother, a poor widow in scant, well-preserved black clothes, who was waiting for the child, and began thanking him for his care of her; refused Grey’s pressing invitation to tea, and set his face eastward. Bitterer and more wild and more scornful grew his thoughts as he strode along past the Abbey, and up Whitehall, and away down the Strand, holding on over the crossings without paying the slightest heed to vehicle, or horse, or man. Incensed coachmen had to pull up with a jerk to avoid running over him, and more than one sturdy walker turned round in indignation at a collision which they felt had been intended, or at least which there had been no effort to avoid.
As he passed under the window of the Banqueting Hall, and by the place in Charing-cross where the pillory used to stand, he growled to himself what a pity it was that the times for cutting off heads and cropping ears had gone by. The whole of the dense population from either side of the Strand seemed to have crowded out into that thoroughfare to impede his march and aggravate him. The further eastward he got the thicker got the crowd; and the vans, the omnibuses, the cabs, seemed to multiply and get noisier. Not an altogether pleasant sight to a man in the most Christian frame of mind is the crowd that a fine summer evening fetches out into the roaring Strand, as the sun fetches out flies on the window of a village grocery. To him just then it was at once depressing and provoking, and he went shouldering his way towards Temple Bar as thoroughly out of tune as he had been for many a long day.
As he passed from the narrowest part of the Strand into the space round St. Clement Danes’ church, he was startled, in a momentary lull of the uproar, by the sound of chiming bells. He slackened his pace to listen; but a huge van lumbered by, shaking the houses on both sides, and drowning all sounds but its own rattle; and then he found himself suddenly immersed in a crowd, vociferating and gesticulating round a policeman, who was conveying a woman towards the station-house. He shouldered through it – another lull came, and with it the same slow, gentle, calm cadence of chiming bells. Again and again he caught it as he passed on to Temple Bar; whenever the roar subsided the notes of the old hymn-tune came dropping down on him like balm from the air. If the ancient benefactor who caused the bells of St. Clement Danes’ church to be arranged to play that chime so many times a day is allowed to hover round the steeple at such times, to watch the effect of his benefaction on posterity, he must have been well satisfied on that evening. Tom passed under the Bar, and turned into the Temple another man, softened again, and in his right mind.
“There’s always a voice saying the right thing to you somewhere, if you’ll only listen for it,” he thought.
CXXXV
“It was because you were out of sorts with the world, smarting with the wrongs you saw on every side, struggling after something better and higher, and siding and sympathizing with the poor and weak, that I loved you. We should never have been here, dear, if you had been a young gentleman satisfied with himself and the world, and likely to get on well in society.”
“Ah, Mary, it’s all very well for a man. It’s a man’s business. But why is a woman’s life to be made wretched? Why should you be dragged into all my perplexities, and doubts, and dreams, and struggles?”
“And why should I not?”
“Life should be all bright and beautiful to a woman. It is every man’s duty to shield her from all that can vex, or pain, or soil.”
“But have women different souls from men?”
“God forbid!”
“Then are we not fit to share your highest hopes?”
“To share our highest hopes! Yes, when we have any. But the mire and clay where one sticks fast over and over again, with no high hopes or high anything else in sight – a man must be a selfish brute to bring one he pretends to love into all that.”
“Now, Tom,” she said almost solemnly, “you are not true to yourself. Would you, part with your own deepest convictions? Would you if you could, go back to the time when you cared for and thought about none of these things?”
“He thought a minute, and then, pressing her hand, said:
“No, dearest, I would not. The consciousness of the darkness in one and around one brings the longing for light. And then the light dawns; through mist and fog, perhaps, but enough to pick one’s way by.” He stopped a moment, and then added, “and shines ever brighter unto the-perfect day. Yes, I begin to know it.”
“Then, why not put me on your own level? Why not let me pick my way by your side? Cannot a woman feel the wrongs that are going on in the world? Cannot she long to see them set right, and pray that they may be set right? We are not meant to sit in fine silks, and look pretty, and spend money, any more than you are meant to make it, and cry peace where there is no peace. If a woman cannot do much herself, she can honor and love a man who can.”
He turned to her, and bent over her, and kissed her forehead, and kissed her lips. She looked up with sparkling eyes and said:
“Am I not right, dear?”
“Yes, you are right, and I have been false to my creed. You have taken a load off my heart, dearest. Henceforth there shall be but one mind and one soul between us. You have made me feel what it is that a man wants, what is the help that is meet for him.”
He looked into her eyes, and kissed her again; and then rose up, for there was something within him like a moving of new life, which lifted him, and set him on his feet. And he stood with kindling brow, gazing into the autumn air, as his heart went sorrowing, but hopefully “sorrowing, back through all the faultful past.” And she sat on at first, and watched his face; and neither spoke nor moved for some minutes. Then she rose too, and stood by his side:
And on her lover’s arm she leant,
And round her waist she felt it fold;
And so across the hills they went,
In that new world which is the old.
CXXXVI
There is no recorded end of a life that I know of more entirely brave and manly than the one of Captain John Brown, of which we know every minutest detail, as it happened in the full glare of our modern life not twenty years ago. About that I think there would scarcely be disagreement anywhere. The very men who allowed him to lie in his bloody clothes till the day of his execution, and then hanged him, recognized this. “You are a game man, Captain Brown,” the Southern sheriff said in the wagon. “Yes,” he answered, “I was so brought up. It was one of my mother’s lessons. From infancy I have not suffered from physical fear. I have suffered a thousand times more from bashfulness;” and then he kissed a negro child in its mother’s arms, and walked cheerfully on to the scaffold, thankful that he was “allowed to die for a cause, and not merely to pay the debt of nature, as all must.”
There is no simpler or nobler record in the “Book of Martyrs,” and in passing I would only remind you, that he at least was ready to acknowledge from whence came his strength. “Christ, the great Captain of liberty as well as of salvation,” he wrote just before his death, “saw fit to take from me the sword of steel after I had carried it for a time. But he has put another in my hand, the sword of the Spirit, and I pray God to make me a faithful soldier wherever he may send me.” And to a friend who left him with the words, “If you can be true to yourself to the end how glad we shall be,” he answered, “I cannot say, but I do not think I shall deny my Lord and Master, Jesus Christ.”
CXXXVII
Patience, humility, and utter forgetfulness of self are the true royal qualities.
CXXXVIII
“By the light of burning martyr fires Christ’s bleeding feet I track,
Toiling up new Calvaries ever with the cross that turns not back.”
All chance of the speedy triumph of the kingdom of God, humanly speaking, in the lake country of Galilee – the battle-field chosen by himself, where his mightiest works had been done and his mightiest words spoken – the district from which his chosen companions came, and in which clamorous crowds had been ready to declare him king – is now over. The conviction that this is so, that he is a baffled leader, in hourly danger of his life, has forced itself on Christ. Before entering that battle-field, face to face with the tempter in the wilderness, he had deliberately rejected all aid from the powers and kingdoms of this world, and now, for the moment, the powers of this world have proved too strong for him.
The rulers of that people – Pharisee, Sadducee, and Herodian, scribe and lawyer – were now marshalled against him in one compact phalanx, throughout all the coasts of Galilee, as well as in Judea.
His disciples, rough, most of them peasants, full of patriotism, but with small power of insight or self-control, were melting away from a leader who, while he refused them active service under a patriot chief at open war with Cæsar and his legions, bewildered them by assuming titles and talking to them in language which they could not understand. They were longing for one who would rally them against the Roman oppressor, and give them a chance, at any rate, of winning their own land again, purged of the heathen and free from tribute. Such an one would be worth following to the death. But what could they make of this “Son of Man,” who would prove his title to that name by giving his body and pouring out his blood for the life of man – of this “Son of God,” who spoke of redeeming mankind and exalting mankind to God’s right hand, instead of exalting the Jew to the head of mankind?
In the face of such a state of things, to remain in Capernaum, or the neighboring towns and villages, would have been to court death, there, and at once. The truly courageous man, you may remind me, is not turned from his path by the fear of death, which is the supreme test and touchstone of his courage. True; nor was Christ so turned, even for a moment.
Whatever may have been his hopes in the earlier part of his career, by this time he had no longer a thought that mankind could be redeemed without his own perfect and absolute sacrifice and humiliation. The cup would indeed have to be drunk to the dregs, but not here, nor now. This must be done at Jerusalem, the centre of the national life and the seat of the Roman government. It must be done during the Passover, the national commemoration of sacrifice and deliverance. And so he withdraws, with a handful of disciples, and even they still wayward, half-hearted, doubting, from the constant stress of a battle which has turned against him. From this time he keeps away from the great centres of population, except when, on two occasions – at the Feast of Tabernacles and the Feast of the Dedication – he flashes for a day on Jerusalem, and then disappears again into some haunt of outlaws, or of wild beasts. This portion of his life comprises something less than the last twelve months, from the summer of the second year of his ministry till the eve of the last Passover, at Easter, in the third year.
In glancing at the main facts of this period, as we have done in the former ones, we have to note chiefly his intercourse with the twelve apostles, and his preparation of them for the end of his own career and the beginning of theirs; his conduct at Jerusalem during those two autumnal and winter feasts, and the occasions when he again comes into collision with the rulers and Pharisees, both at these feasts, and in the intervals between them.
The keynote of it, in spite of certain short and beautiful interludes, appears to me to be a sense of loneliness and oppression, caused by the feeling that he has work to do, and words to speak, which those for whom they are to be done and spoken, and whom they are, first of all men, to bless, will either misunderstand or abhor. Here is all the visible result of his labor and of his travail, and the enemy is gathering strength every day.
This becomes clear, I think, at once, when, in the first days after his quitting the lake shores, he asks his disciples the question, “Whom do the world, and whom do ye, say that I am?” He is answered by Peter in the well-known burst of enthusiasm, that, though the people only look on him as a prophet, such as Elijah or Jeremiah, his own chosen followers see in him “the Christ, the Son of the living God.”
It is this particular moment which he selects for telling them distinctly, that Christ will not triumph as they regard triumphing; that he will fall into the power of his enemies, and be humbled and slain by them. At once the proof comes of how little even the best of his own most intimate friends had caught the spirit of his teaching or of his kingdom. The announcement of his humiliation and death, which none but the most truthful and courageous of men would have made at such a moment, leaves them almost as much bewildered as the crowds in the lake cities had been a few days before.
Their hearts are faithful and simple, and upon them, as Peter has testified, the truth has flashed once for all, and there can be no other Saviour of men than this man with whom they are living. Still, by what means and to what end the salvation shall come, they are scarcely less ignorant than the people who had been in vain seeking from him a sign such as they desired. His own elect “understood not his saying, and it was hid from them, that they perceived it not.” Rather, indeed, they go straight from that teaching to dispute amongst themselves who of them shall be the greatest in that kingdom which they understand so little. And so their Master has to begin again at the beginning of his teaching, and, placing a little child amongst them, to declare that not of such men as they deem themselves, but of such as this child, is the kingdom of heaven.
The episode of the Transfiguration follows; and immediately after it, as though purposely to warn even the three chosen friends who had been present against new delusions, he repeats again the teaching as to his death and humiliation. And he reiterates it whenever any exhibition of power or wisdom seems likely to encourage the frame of mind in the twelve generally which had lately brought the great rebuke on Peter. How slowly it did its work, even with the foremost disciples, there are but too many proofs.
Amongst his kinsfolk and the people generally, his mission, thanks to the cabals of the rulers and elders, had come by this time to be looked upon with deep distrust and impatience. “How long dost thou make us to doubt? Go up to this coming feast, and there prove your title before those who know how to judge in such matters,” is the querulous cry of the former as the Feast of Tabernacles approaches. He does not go up publicly with the caravan, which would have been at this time needlessly to incur danger, but, when the feast is half over, suddenly appears in the temple. There he again openly affronts the rulers by justifying his former acts, and teaching and proclaiming that he who has sent him is true, and is their God.
It is evidently on account of this new proof of daring that the people now again begin to rally around him. “Behold, he speaketh boldly. Do our rulers know that this is Christ?” is the talk which fills the air, and induces the scribes and Pharisees, for the first time, to attempt his arrest by their officers.
The officers return without him, and their masters are, for the moment, powerless before the simple word of him who, as their own servants testify, “speaks as never man spake.” But if they cannot arrest and execute, they may entangle him further, and prepare for their day, which is surely and swiftly coming. So they bring to him the woman taken in adultery, and draw from him the discourse in which he tells them that the truth will make them free – the truth which he has come to tell them, but which they will not hear, because they are of their father the devil. He ends with asserting his claim to the name which every Jew held sacred, “before Abraham was, I am.” The narrative of the seventh and eighth chapters of St. John, which record these scenes at the Feast of Tabernacles, have, I believe, done more to make men courageous and truly manly than all the stirring accounts of bold deeds which ever were written elsewhere.
CXXXIX
All that was best and worst in the Jewish character and history combined to render the Roman yoke intolerably galling to the nation. The peculiar position of Jerusalem – a sort of Mecca to the tribes acknowledging the Mosaic law – made Syria the most dangerous of all the Roman provinces. To that city enormous crowds of pilgrims of the most stiff-necked and fanatical of all races flocked, three times at least in every year, bringing with them offerings and tribute for the temple and its guardians, on a scale which must have made the hierarchy at Jerusalem formidable even to the world’s master, by their mere command of wealth.
But this would be the least of the causes of anxiety to the Roman governor, as he spent year after year face to face with these terrible leaders of a terrible people.
These high priests and rulers of the Jews were indeed quite another kind of adversaries from the leaders, secular or religious, of any of those conquered countries which the Romans were wont to treat with contemptuous toleration. They still represented living traditions of the glory and sanctity of their nation, and of Jerusalem, and exercised still a power over that nation which the most resolute and ruthless of Roman procurators did not care wantonly to brave.
At the same time the yoke of high priest and scribe and Pharisee was even heavier on the necks of their own people than that of the Roman. They had built up a huge superstructure of traditions and ceremonies round the law of Moses, which they held up to the people as more sacred and binding than the law itself. This superstructure was their special charge. This was, according to them, the great national inheritance, the most valuable portion of the covenant which God had made with their fathers. To them, as leaders of their nation – a select, priestly, and learned caste – this precious inheritance had been committed. Outside that caste, the dim multitude, “the people which knoweth not the law,” were despised while they obeyed, accursed as soon as they showed any sign of disobedience. Such being the state of Judea, it would not be easy to name in all history a less hopeful place for the reforming mission of a young carpenter, a stranger from a despised province, one entirely outside the ruling caste, though of the royal race, and who had no position whatever in any rabbinical school.
In Galilee the surroundings were slightly different, but scarcely more promising. Herod Antipas, the weakest of that tyrant family, the seducer of his brother’s wife, the fawner on Cæsar, the spendthrift oppressor of the people of his tetrarchy, still ruled in name over the country, but with Roman garrisons in the cities and strongholds. Face to face with him, and exercising an imperium in imperio throughout Galilee were the same priestly caste, though far less formidable to the civil power and to the people, than in the southern province. Along the western coast of the Sea of Galilee, the chief scene of our Lord’s northern ministry, lay a net-work of towns densely inhabited, and containing a large admixture of Gentile traders. This infusion of foreign blood, the want of any such religious centre as Jerusalem, and the contempt with which the southern Jews regarded their provincial brethren of Galilee, had no doubt loosened to some extent the yoke of the priests and scribes and lawyers in that province. But even here their traditionary power over the masses of the people was very great, and the consequences of defying their authority as penal, though the penalty might be neither so swift or so certain, as in Jerusalem itself. Such was the society into which Christ came.
It is not easy to find a parallel case in the modern world, but perhaps the nearest exists in a portion of our own empire. The condition of parts of India in our day resembles in some respects that of Palestine in the year A. D. 30. In the Mahratta country, princes, not of the native dynasty, but the descendants of foreign courtiers (like the Idumean Herods), are reigning. British residents at their courts, hated and feared, but practically all-powerful as Roman procurators, answer to the officers and garrisons of Rome in Palestine. The people are in bondage to a priestly caste scarcely less heavy than that which weighed on the Judean and Galilean peasantry. If the Mahrattas were Mohammedans, and Mecca were situate in the territory of Scindia or Holkar; if the influence of twelve centuries of Christian training could be wiped out of the English character, and the stubborn and fierce nature of the Jew substituted for that of the Mahratta; a village reformer amongst them, whose preaching outraged the Brahmins, threatened the dynasties, and disturbed the English residents, would start under somewhat similar conditions to those which surrounded Christ when he commenced his ministry.
In one respect, and one only, the time seemed propitious. The mind and heart of the nation was full of the expectation of a coming Messiah – a King who should break every yoke from off the necks of his people, and should rule over the nations, sitting on the throne of David. The intensity of this expectation had, in the opening days of his ministry, drawn crowds into the wilderness beyond Jordan from all parts of Judea and Galilee, at the summons of a preacher who had caught up the last cadence of the song of their last great prophet, and was proclaiming that both the deliverance and the kingdom which they were looking for were at hand. In those crowds who flocked to hear John the Baptist there were doubtless some even amongst the priests and scribes, and many amongst the poor Jewish and Galilean peasantry, who felt that there was a heavier yoke upon them than that of Rome or of Herod Antipas. But the record of the next three years shows too clearly that even these were wholly unprepared for any other than a kingdom of this world, and a temporal throne to be set up in the holy city.
And so, from the first, Christ had to contend not only against the whole of the established powers of Palestine, but against the highest aspirations of the best of his countrymen. These very Messianic hopes, in fact, proved the greatest stumbling-block in his path. Those who entertained them most vividly had the greatest difficulty in accepting the carpenter’s son as the promised Deliverer. A few days only before the end he had sorrowfully to warn the most intimate and loving of his companions and disciples, “Ye know not what spirit ye are of.”