Now what was that divine note? Everything hinges upon that. And unless our Protestant speakers are prepared to face _that_ issue they may as well remain by their own firesides, lounge in their cosiest chairs, wear their warmest slippers, and enjoy the latest novels. It is only at this point that sincere and groping minds can be helpfully influenced. The whole question is one of Authority. We dearly love a lord. There is no escaping that fundamental fact. Every day Protestant sheep stray into Roman Catholic pastures because there they can actually see the shepherd and actually feel his crook. The Roman Church, with its hoary traditions, its encrusted ritual, and its antique associations, crystallizes itself into a single voice. It possesses an enthroned incarnation. It has a Pope. Romanism is like a pine-tree. It towers to a pinnacle. All its branches converge upon the topmost bough. Protestantism is like a palm. Its summit consists of a great cluster of graceful fronds, but no one is uppermost. Romanism is the adoration of the topmost twig. In the person of the highest official, confused ears catch the accent of authority for which they hunger. Here they find the music of majesty. And they nestle their aching heads in the lap of a Church that will sternly command their trustfulness and firmly insist upon implicit obedience. Thereafter they need think no more. 'In the midst of our difficulties,' wrote Newman, 'I have one ground of hope, just one stay, but, as I think, a sufficient one. It serves me in the stead of all arguments whatever; it hardens me against criticism; it supports me if I begin to despond; and to it I ever come round. It is the decision of the Holy See; Saint Peter has spoken.' Here the weary brain finds rest. Here is the Gordian knot, so trying to the fingers, cut swiftly with a sword. Here is the discovery of a short cut that may save the tired feet many a long and dreary trudge.
The temptation meets us at every turn. And it is because that temptation is so general that it figures so prominently in the Temptation in the wilderness. He was tempted in all points like as we are; and therefore He was tempted to take short cuts. This is the essence of that weird and terrible story. It is notable that all the three things that Jesus was tempted to acquire were good things, things to be desired, things that He was destined to possess. But the whole point of the record is that He was tempted to make His way to the bread and the angels and the kingdoms by means of short cuts. Now this is vastly significant. It is significant because, when you come to think of it, nearly all the things that _we_ are tempted to acquire are good things. The temptation consists in the suggestion that we should possess ourselves of those good things prematurely or illicitly. We are urged to make short cuts to our legitimate goal. Jesus was tempted to cut the Gordian knot, and to thus obtain an immediate but fleeting hold on the objects of His just desire. He rejected the proposal. He preferred patiently to untie the knot, and thus to make Himself king of all kingdoms for ever and for ever.