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diff --git a/40153.txt b/40153.txt deleted file mode 100644 index f29a5f4..0000000 --- a/40153.txt +++ /dev/null @@ -1,672 +0,0 @@ - THE FIRST TRUE GENTLEMAN - - - - -This eBook is for the use of anyone anywhere at no cost and with almost -no restrictions whatsoever. You may copy it, give it away or re-use it -under the terms of the Project Gutenberg License included with this -eBook or online at http://www.gutenberg.org/license. - - -Title: The First True Gentleman - A Study of the Human Nature of Our Lord - -Author: Anonymous - -Release Date: July 07, 2012 [EBook #40153] - -Language: English - -Character set encoding: US-ASCII - - -*** START OF THIS PROJECT GUTENBERG EBOOK THE FIRST TRUE GENTLEMAN *** - - - - -Produced by Al Haines. - - - - -[Illustration: Cover] - - - - - THE FIRST - TRUE GENTLEMAN - - - _A Study in the Human - Nature of Our Lord_ - - - - _With a Foreword by_ - EDWARD EVERETT HALE, D.D. - - - - BOSTON - JOHN W. LUCE & COMPANY - 1907 - - - - - _Copyright_, 1907, _by_ - JOHN W. LUCE & COMPANY - _Boston, Mass., U.S.A._ - - - - _The Plimpton Press Norwood Mass._ - - - - - A FOREWORD - - -The dictionaries and the students of words have a great deal to -say,--perhaps more than is worth while,--of the origin of the word -Gentleman,--whether a gentleman in England and a _gentilhomme_ in France -mean the same thing, and so on. The really interesting thing is that in -a republic where a man's a man, the gentleman is not created by -dictionaries or by laws. You cannot make him by parchment. - -As matter of philology, the original gentleman was _gentilis_. That is, -he belonged to a _gens_ or clan or family, which was established in -Roman history. He was somebody. If he had been nobody he would have had -no name. Indeed, it is worth observing that this was the condition -found among the islanders of the South Sea. Exactly as on a great farm -the distinguished sheep, when they were sent to a cattle fair might have -specific names, while for the great flock nobody pretends to name the -individuals, so certain people, even in feudal times, were _gentilis_, -or belonged to a _gens_, while the great body of men were dignified by -no such privilege. - -The word gentleman, however, has bravely won for itself, as Christian -civilisation has gone on, a much nobler meaning. - -The reader of this little book will see that the poet Dekker, surrounded -by the gentlemen of Queen Elizabeth's Court, already comprehended the -larger sense of this great word. The writer of this essay, taking the -familiar language of the Established Church of England, follows out in -some of the great crises of the Saviour's life some of the noblest -illustrations of the poet's phrase. - -It is well worth remembering that the Received Version of the New -Testament, which belongs to Dekker's own generation, accepts his noble -use of language in one of the great central passages. In the very -little which we know of the early arrangements of apostleship, we are -given to understand that the Apostle James lived at Jerusalem, and that -in what he wrote he addressed the Christians of every race and habit in -all parts of that world of which Jerusalem is the centre. The Epistle -of James may be called the first encyclical addressed to all sorts and -conditions of men who accepted Jesus of Nazareth as the leader of their -lives. To this day its practical and straightforward simplicity -challenges the admiration of all those believers who know that the tree -is to be judged by its fruits,--that it is not enough to cry "Lord, -Lord,"--that it is not enough to say, "I believe in this" or "I believe -in that";--but rather that the follower of Christ must do what He says. -And how does this gentle apostle of apostles define in word the "wisdom -which is from above?" The wisdom from above is first pure, as the -Master had said, "Blessed are the pure in heart." Then the Wisdom from -above is peaceable, as the angels said when He was born. Then the -wisdom from above is gentle. The man who follows Christ is a gentle -man. The woman who follows Christ is a gentle woman. - -And if anyone eager for accuracy in the use of language choose to hunt -the Greek word which we find in St. James's Epistle through the -lexicons, he learns that the gentleman whom St. James knew is he who in -dealing with others "abates something from his absolute right." He is -so large and unselfish that he can grant more than he is compelled to -grant by rigorous justice. He is the man who can love his brothers -better than himself. These are phrases from the old dictionaries. - -"Greater love hath no man than this, that a man lay down his life for -his friends." - -EDWARD E. HALE. - - - - - The First True Gentleman - - -The Elizabethan poet Dekker said of our Lord that He was "the first true -gentleman that ever breathed." The passage is worth quotation:-- - - "Patience! why, 'tis the soul of peace, - Of all the virtues nearest kin to Heaven. - It makes men look like gods, the best of men - That e'er wore earth about him was a sufferer-- - A soft, meek, patient, humble, tranquil spirit, - The first true gentleman that ever breathed." - - -All through English literature the word "gentleman" has had two -meanings, and has been used to describe a man of certain qualities as -well as a man of a certain birth. A hundred and fifty years before -Dekker wrote it was declared that "truth, pity, freedom, and hardiness" -were the essential qualities of a gentleman. Our Lord in His human -nature personified these things. Every gentleman in Christendom derives -his ideal from Christ whatever may be his dogmatic creed. No virtue, -perhaps, was so characteristic of our Lord as His devotion to truth. He -declared before Pilate that it was the end for which He was born. He -condemned all those who hindered its diffusion and tried to make it the -monopoly of a caste. He tabooed all absurd asseverations, the -occasional use of which was but a confession of habitual lying. He -taught that lies were of the Devil, and that it was the Holy Spirit who -led men into all truth. He said that sincerity was the great light of -the Spirit, that all double-minded men were in the dark, and that their -fear of the light of day was their own sufficient condemnation. The -ideal gentleman all through the ages has conformed his conduct in the -matter of truth to the Christian standard. He has avoided mental -reservation, abhorred lying, and, though he has garnished his speech -with oaths, his yea has meant yea, and his nay, nay, and he has regarded -his word as his bond. - -Again, courage and pity were combined in the character of Christ as they -had never been combined before. Now the combination is common enough. -We have the seed and can grow the flower; but every man who excels in -both is in some sense a follower of Christ. The courage of our Lord, -though it included physical courage, was not of that calibre which is -more properly called animal,--animal courage implies a want of -imagination, and is probably incompatible with pity. Christ in the -garden of Gethsemane "tasted death for every man," and held out a hand -of sympathy to that vast majority who must for ever regard it with -strong dread. Yet by His precepts, by His life, and by His death He -taught men that fear can be mastered, though it is a form of suffering -seldom altogether spared to the highest type of man. - -Apart from their religious significance, the trial and crucifixion of -Christ form the scene in the world's history of which humanity has most -reason to be proud. Christ, in His human nature, was a Galilean -peasant. He excused to his face the Roman Governor who stooped to -threaten a prisoner in Whom he found no fault. Judge and prisoner -changed places. The distinctions of the world dissolved before the -distinctions of God. At Pilate's bar all gentlemen recognise their -hero, an example for ever of the powerlessness of circumstances to -humiliate. - -On the Cross not only did our Lord maintain that composure which -witnesses to the supreme power of the soul, but with still balanced -judgment He refused to impute sin to the Roman conscripts whose orders -were to crucify. He made a last effort to console the grief of His -mother and His friend, and set Himself to give hope and encouragement to -the suffering thief who believed he was receiving the due reward of his -deeds. A genius however great, a gentleman however perfect, could -imagine no story of courage more noble or more inspiring than the one -set down in the Gospels. - -A new pity came into the world with Christ. The lump is not yet -leavened; even the white race is not yet pitiful. All the same, the -emotion of pity is a power, and does, broadly speaking, distinguish -Christendom from the heathen world. It is part of the ideal of all -those who are conscious of having an ideal at all. Gusts of anger, both -national and individual, sweep it out of sight; it is paralysed by fear, -rendered blind by use and wont; again and again its scope is narrowed by -the reaction which follows upon affectations and exaggerations; but it -is never killed. It has been part of the moral equipment of a gentleman -since Christ "went about doing good," revealing to men the secret Nature -could not teach them--breaking, as it seemed to them, the uniformity of -her relentlessness--the secret of the divine compassion. - -The independence of mind and manner inculcated by our Lord still marks a -gentleman to-day. Did He not teach that a man's conduct must at all -times be ruled by his code and not regulated by his company? He must -maintain the same attitude towards life whether he find himself among -just or unjust, friends or enemies. He must not salute his brethren -only, nor be only kind to those that love him. He must remain an honest -man among thieves, ready to rebuke an offender to his face, but still a -gentleman, who does not "revile again" or suffer the passion of revenge -to destroy his judgment. This moral independence is the rock on which -character is built. The man whose actions depend upon his environment -has but a sandy foundation to his moral nature. Upon this strong rock -of moral independence rest also the best manners. Self-assertion and -self-distrust are singularly allied. It is the ill-assured who push in -their ardent desire to be like somebody else. It is dignity rather than -humility which is recommended to us in the parable of those who chose -the chief seats at feasts. It is a common thing to hear it said by -simple people in praise of some one they regard as pre-eminently a -gentleman that "he is always the same." No doubt the publicans and -sinners whose friendly advances Christ accepted without apparent -condescension said this of Him. He was so entirely Himself among them -that the vulgar-minded Pharisees whispered to one another that He must -be ignorant of the sort of company He was in, or surely He would make -plain the gulf fixed between Himself and them. By conventionality our -Lord seems never to have been bound. On the other hand, He did not -wantonly overthrow the conventions of His day. When a social custom -struck Him as injurious, He told those who gave in to it that it stood -in the way of better things, substituting custom for conscience. On the -other hand, He fell in with the usual ways of respectable people in a -great many particulars, praying in a village place of worship beside -Pharisees who stood up to bless themselves and publicans who dared not -so much as lift their eyes to heaven, taking part in a service which was -far enough removed from the sincere, spiritual, and wholly -unsuperstitious worship to which He looked forward as He talked beside -the well. - -Christ had a horror of tyranny in every form, and He seems to have -regarded it as a peculiarly heathen vice. "The kings of the Gentiles -exercise lordship over them," He said. Some bold translators emphasise -His meaning by saying "lord it" over them. Dekker was right. A true -gentleman is not harsh, implacable, or capricious. The breaking of -other men's wills gives him no pleasure. Christ's followers, He said, -must avoid all selfish wish for ascendency. A ruler, He said, should -regard himself as the servant of all. Where ruling is concerned the -counsels of Christ seem, like all His most characteristic utterances, to -be calculated rather to inspire aspiration in the minds of good men than -definitely to regulate their action, for in more than one of the -parables His words imply that an ambition to rule is a lawful ambition, -and that increased responsibility may be looked to as a reward. - -Theoretically the Christian attitude towards power has always been the -gentlemanlike attitude. Hall, the chronicler, writing in 1548, says in -the "Chronicles of Henry VI.": "In this matter Lord Clyfford was -accounted a tyrant, and no gentleman." - -It is commonly said to-day that Christianity has never been tried. Such -a judgment is superficial in the extreme. The moral teaching of Christ -has never been entirely carried out by any community nor perhaps by any -man, but to speak as though it had no great influence is sheer -affectation. The white people have wasted, it is true, their time and -their blood in quarrelling about dogma; but every Christian sect has -recognised in the divine character of the Nazarene Carpenter who -suffered upon the Cross the perfectibility of the human race, and in -their highest moments of aspiration and repentance peoples and rulers -alike have pleaded His merits before God. Nothing but this recognition -could have curbed the cruel pride of the ancient world, have undermined -the barriers of race and caste with a sense of human brotherhood, have -cast at least a suspicion upon the theory that might is right, and made -respect for women a necessary part of every good man's creed. Entirely -apart from what is usually called religion in England to-day, "truth, -pity, freedom, and hardiness" are the ideals of the race because -nineteen hundred years ago Christ was born in the stable of a Jewish -inn. - - - - - - -*** END OF THIS PROJECT GUTENBERG EBOOK THE FIRST TRUE GENTLEMAN *** - - - - -A Word from Project Gutenberg - - -We will update this book if we find any errors. - -This book can be found under: http://www.gutenberg.org/ebooks/40153 - -Creating the works from public domain print editions means that no one -owns a United States copyright in these works, so the Foundation (and -you!) can copy and distribute it in the United States without permission -and without paying copyright royalties. Special rules, set forth in the -General Terms of Use part of this license, apply to copying and -distributing Project Gutenberg(tm) electronic works to protect the -Project Gutenberg(tm) concept and trademark. 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