It is an old theory that our action depends on wisdom. We do what we see to be good. If we really see it to be good, we must do it. There is no doubt that a certain dimness of vision accompanies temptation. We do not discern in its real splendour the virtue which, properly discerned, would fascinate and compel us. But, nevertheless, the part which pure resolution has to play is very great. It is, as Burns says, the stalk of carle hemp in us. A man must continually put his back to the wall, just as in pain the hero determines through sheer force of will to endure. Inflexibility, Will, the power of holding fast to a principle is a primary faculty, not altogether to be resolved into insight, although of course it is easy enough to argue the identity of everything in man, and to prove that will is science, or love, or a superior capacity of definition, or anything else. We often fail through a lamentable trick of reopening negotiations with what we have determined to abandon. Severed once and for good reason, let it remain once and for all severed.
Principles are more useful to us in time of danger when they are presented to us incarnated in living men. We should ask ourselves, how would Paul or Jesus have acted in this case. That question will often settle a difficulty when the appeal to abstract principles would only bewilder us through the difficulty of selection. Furthermore, the reference to men rather than to abstractions puts us in good company: we are conscious of society and of fellowship: we see the faces of the heroes looking on us and encouraging us. Plutarch in his essay—“How a Man May Perceive His Own Proceeding and Going Forward in Virtue” (Holland’s translation)—says, “Hereupon also it followeth by good consequence that they who have once received so deep an impression in their hearts take this course with themselves, that when they begin any enterprise or enter into the administration of government, or when any sinister accident is presented to them, they set before their eyes the examples of those, who either presently are or heretofore have been worthy persons, discoursing in this manner: What is it that Plato would have done in this case? What would Epaminondas have said to this? How would Lycurgus or Agesilaus have behaved themselves herein? After this sort (I say) will they labour to frame, compose, reform, and adorn their manners, as it were, before a mirror or looking-glass; to wit, in correcting any unseemly speech that they have let fall, or repressing any passion that hath risen in them. They that have learned the names of the demigods called Idaei Dactyli know how to use them as counter charms, or preservatives against sudden frights, pronouncing the same one after another readily and ceremoniously; but the remembrance and thinking upon great and worthy men represented suddenly unto those who are in the way of perfection, and taking hold of them in all passions and complexions which shall encounter them, holdeth them up, and keepeth them upright that they cannot fall.” This we know is the secret of the Christian religion. It is based upon a Person, and the whole drift of Paul’s epistles is specially this—to turn Christ into a second conscience. More particularly for simple people easily led away, but, indeed, for all people, the importance, the overwhelming importance of maintaining a personal basis for religion, cannot be overstated. I only speak my own experience: I am not talking theology or philosophy. I know what I am saying, and can point out the times and places when I should have fallen if I had been able to rely for guidance upon nothing better than a commandment or a deduction. But the pure, calm, heroic image of Jesus confronted me, and I succeeded. I had no doubt as to what He would have done, and through Him I did not doubt what I ought to do.
Endnotes
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This was written many years ago, but is curiously pertinent to the discussions of this year. —Editor, 1884 ↩
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Not exactly untrue, but it sounds strangely now when socialism, nationalisation of the land, and other projects have renewed in men the hope of regeneration by political processes. The reader will, however, please remember the date of these memoirs. —Editor, 1884 ↩
Colophon
Mark Rutherford’s Deliverance
was published in 1885 by
Mark Rutherford.
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