Thomas Wingfold, Curate by George MacDonald (best short books to read .txt) 📕

could make up for my crime, or rid it out of the universe."

"True, Leopold!" said the curate. "Nothing but the burning love of God can rid sin out of anywhere. But are you not forgetting him who surely knew what he undertook when he would save the world? No more than you could have set that sun flaming overhead, with its million-miled billows and its limitless tempests of fire, can you tell what the love of God is, or what it can do for you, if only by enlarging your love with the inrush of itself. Few have such a cry to raise to the Father as you, such a claim of sin and helplessness to heave up before him, such a joy even to offer to the great Shepherd who cannot rest while one sheep strays from his flock, one prodigal haunts the dens of evil and waste. Cry to him, Leopold, my dear boy. Cry to him again and yet again, for he himself said that men ought always to pray and not faint, for God did hear and would answer although he might seem long about it. I think we shall find one day that nobody, not the poet of widest sweep and most daring imagination, not the prophet who soars the highest in his ardour to justify the ways of God to men, not the child when he is most fully possessed of the angel that in heaven always beholds the face of the Father of Jesus, has come or could have come within sight of the majesty of his bestowing upon his children. For did he not, if the story be true, allow torture itself to invade the very soul's citadel of his best beloved, as he went to seek the poor ape of a prodigal, stupidly grinning amongst his harlots?"

Leopold did not answer, and the shadow lay deep on his face for a while; but at length it began to thin, and at last a feeble quivering smile broke through the cloud, and he wept soft tears of refreshing.

It was not that the youth had turned again from the hope of rest in the Son of Man; but that, as everyone knows who knows anything of the human spirit, there must be in its history days and seasons, mornings and nights, yea deepest midnights. It has its alternating summer and winter, its storm and shine, its soft dews and its tempests of lashing hail, its cold moons and prophetic stars, its pale twilights of saddest memory, and its golden gleams of brightest hope. All these mingled and displaced each other in Leopold's ruined world, where chaos had come again, but over whose waters a mightier breath was now moving.

And now after much thought, the curate saw that he could not hope to transplant into the bosom of the lad the flowers of truth that gladdened his own garden: he must sow the seed from which they had sprung, and that seed was the knowledge of the true Jesus. It was now the more possible to help him in this way, that the wild beast of his despair had taken its claws from his bosom, had withdrawn a pace or two, and couched watching. And Wingfold soon found that nothing calmed and brightened him like talk about Jesus. He had tried verse first-seeking out the best within his reach wherein loving souls have uttered their devotion to the man of men; but here also the flowers would not be transplanted. How it came about he hardly knew, but he had soon drifted into rather than chosen another way, which way proved a right one: he would begin thinking aloud on some part of the gospel story, generally that which was most in his mind at the time-talking with himself, as it were, all about it. He began this one morning as he lay on the grass beside him, and that was the position in which he found he could best thus soliloquize. Now and then but not often Leopold would interrupt him, and perhaps turn the monologue into dialogue, but even then Wingfold would hardly ever look at him: he would not disturb him with more of his presence than he could help, or allow the truth to be flavoured with more of his individuality than was unavoidable. For every individuality, he argued, has a peculiar flavour to every other, and only Jesus is the pure simple humanity that every one can love, out and out, at once. In these mental meanderings, he avoided nothing, took notice of every difficulty, whether able to discuss it fully or not, broke out in words of delight when his spirit was moved, nor hid his disappointment when he failed in getting at what might seem good enough to be the heart of the thing. It was like hatching a sermon in the sun instead of in the oven. Occasionally, when, having ceased, he looked up to know how his pupil fared, he found him fast asleep-sometimes with a smile, sometimes with a tear on his face. The sight would satisfy him well. Calm upon such a tormented sea must be the gift of God; and the curate would then sometimes fall asleep himself-to start awake at the first far-off sound of Helen's dress as it swept a running fire of fairy fog-signals from the half- opened buds of the daisies, and the long heads of the rib-grass, when he would rise and saunter a few paces aside, and she would bend over her brother, to see if he were warm and comfortable. By this time all the old tenderness of her ministration had returned, nor did she seem any longer jealous of Wingfold's.

One day she came behind them as they talked. The grass had been mown that morning, and also she happened to be dressed in her riding- habit and had gathered up the skirt over her arm, so that on this occasion she made no sound of sweet approach. Wingfold had been uttering one of his rambling monologues-in which was much without form, but nothing void.

"I don't know quite," he had been saying, "what to think about that story of the woman they brought to Jesus in the temple-I mean how it got into that nook of the gospel of St. John, where it has no right place.-They didn't bring her for healing or for the rebuke of her demon, but for condemnation, only they came to the wrong man for that. They dared not carry out the law of stoning, as they would have liked, I suppose, even if Jesus had condemned her, but perhaps they hoped rather to entrap him who was the friend of sinners into saying something against the law.-But what I want is, to know how it got there,-just there, I mean, betwixt the seventh and eighth chapters of St. John's Gospel. There is no doubt of its being an interpolation-that the twelfth verse, I think it is, ought to join on to the fifty-second. The Alexandrian manuscript is the only one of the three oldest that has it, and it is the latest of the three. I did think once, but hastily, that it was our Lord's text for saying I AM THE LIGHT OF THE WORLD, but it follows quite as well on his offer of living water. One can easily see how the place would appear a very suitable one to any presumptuous scribe who wished to settle the question of where it should stand.-I wonder if St. John told the lovely tale as something he had forgotten, after he had finished dictating all the rest. Or was it well known to all the evangelists, only no one of them was yet partaker enough of the spirit of him who was the friend of sinners, to dare put it on written record, thinking it hardly a safe story to expose to the quarrying of men's conclusions? But it doesn't matter much: the tale must be a true one. Only-to think of just this one story, of tenderest righteousness, floating about like a holy waif through the world of letters!-a sweet gray dove of promise that can find no rest for the sole of his foot! Just this one story of all stories a kind of outcast! and yet as a wanderer, oh, how welcome! Some manuscripts, I understand, have granted it a sort of outhouse-shelter at the end of the gospel of St. Luke. But it all matters nothing, so long as we can believe it; and true it must be, it is so like him all through. And if it does go wandering as a stray through the gospels, without place of its own, what matters it so long as it can find hearts enough to nestle in, and bring forth its young of comfort!-Perhaps the woman herself told it, and, as with the woman of Samaria, some would and some would not believe her.-Oh! the eyes that met upon her! The fiery hail of scorn from those of the Pharisees-the light of eternal sunshine from those of Jesus!-I was reading the other day, in one of the old Miracle Plays, how each that looked on while Jesus wrote with his finger on the ground, imagined he was writing down his individual sins, and was in terror lest his neighbour should come to know them.-And wasn't he gentle even with those to whom he was sharper than a two-edged sword! and oh how gentle to her he would cover from their rudeness and wrong! LET THE SINLESS THROW! And the sinners went out, and she followed-to sin no more. No reproaches, you see! No stirring up of the fiery snakes! Only don't do it again.-I don't think she did it again:-do you?"

It was just here that Helen came and stood behind Leopold's chair. The curate lay on the grass, and neither saw her.


CHAPTER XVI.

HOW JESUS SPOKE TO WOMEN.


"But why wasn't he as gentle with good women?" said Leopold.

"Wasn't he?" said the curate in some surprise.

"He said What have I to do with thee to his own mother?"

"A Greek scholar should go to the Greek," said the curate. "Our English is not perfect. You see she wanted to make him show off, and he thought how little she knew what he came to the world for. Her thoughts were so unlike his that he said, What have we in common! It was a moan of the God-head over the distance of its creature. Perhaps he thought: How then will you stand the shock when at length it comes? But he looked at her as her own son ought to look at every blessed mother, and she read in his eyes no rebuke, for instantly, sure of her desire, she told them to do whatever he said."

"I hope that's the right way of it," said Leopold, "for I want to trust him out and out. But what do you make of the story of the poor woman that came about her daughter? Wasn't he rough to her? It always seemed to me such a cruel thing to talk of throwing the meat of the children to the dogs!"

"We cannot judge of the word until we know the spirit that gave birth to it. Let me ask you a question: What would you take for the greatest proof of downright friendship a man could show you?"

"That is too hard a question to answer all at once."

"Well, I may be wrong, but the deepest outcome of friendship seems to me, on the part of the superior at least, the permission, or better still, the call, to share in his sufferings. And in saying that hard word to the poor Gentile, our Lord honoured her thus mightily.