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[52] 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,[53] 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.