David: Five Sermons. Charles Kingsley

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      David: Five Sermons

      NOTE:—The first four of these Sermons were preached before the University of Cambridge.

      SERMON I.  DAVID’S WEAKNESS

      Psalm lxxviii. 71, 72, 73.  He chose David his servant, and took him away from the sheep-folds.  As he was following the ewes great with young ones, he took him; that he might feed Jacob his people, and Israel his inheritance.  So he fed them with a faithful and true heart, and ruled them prudently with all his power.

      I am about to preach to you four sermons on the character of David.  His history, I take for granted, you all know.

      I look on David as an all but ideal king, educated for his office by an all but ideal training.  A shepherd first; a life—be it remembered—full of danger in those times and lands; then captain of a band of outlaws; and lastly a king, gradually and with difficulty fighting his way to a secure throne.

      This was his course.  But the most important stage of it was probably the first.  Among the dumb animals he learnt experience which he afterwards put into practice among human beings.  The shepherd of the sheep became the shepherd of men.  He who had slain the lion and the bear became the champion of his native land.  He who followed the ewes great with young, fed God’s oppressed and weary people with a faithful and true heart, till he raised them into a great and strong nation.  So both sides of the true kingly character, the masculine and the feminine, are brought out in David.  For the greedy and tyrannous, he has indignant defiance: for the weak and helpless, patient tenderness.

      My motives for choosing this subject I will explain in a very few words.

      We have heard much of late about ‘Muscular Christianity.’  A clever expression, spoken in jest by I know not whom, has been bandied about the world, and supposed by many to represent some new ideal of the Christian character.

      For myself, I do not understand what it means.  It may mean one of two things.  If it mean the first, it is a term somewhat unnecessary, if not somewhat irreverent.  If it mean the second, it means something untrue and immoral.

      Its first and better meaning may be simply a healthy and manful Christianity, one which does not exalt the feminine virtues to the exclusion of the masculine.

      That certain forms of Christianity have committed this last fault cannot be doubted.  The tendency of Christianity, during the patristic and the Middle Ages, was certainly in that direction.  Christians were persecuted and defenceless, and they betook themselves to the only virtues which they had the opportunity of practising—gentleness, patience, resignation, self-sacrifice, and self-devotion—all that is loveliest in the ideal female character.  And God forbid that that side of the Christian life should ever be undervalued.  It has its own beauty, its own strength too made perfect in weakness; in prison, in torture, at the fiery stake, on the lonely sick-bed, in long years of self-devotion and resignation, and in a thousand womanly sacrifices unknown to man, but written for ever in God’s book of life.

      But as time went on, and the monastic life, which, whether practised by man or by woman, is essentially a feminine life, became more and more exclusively the religious ideal, grave defects began to appear in what was really too narrow a conception of the human character.

      The monks of the Middle Ages, in aiming exclusively at the virtues of women, generally copied little but their vices.  Their unnatural attempt to be wiser than God, and to unsex themselves, had done little but disease their mind and heart.  They resorted more and more to those arts which are the weapons of crafty, ambitious, and unprincipled women.  They were too apt to be cunning, false, intriguing.  They were personally cowardly, as their own chronicles declare; querulous, passionate, prone to unmanly tears; prone, as their writings abundantly testify, to scold, to use the most virulent language against all who differed from them; they were, at times, fearfully cruel, as evil women will be; cruel with that worst cruelty which springs from cowardice.  If I seem to have drawn a harsh picture of them, I can only answer that their own documents justify abundantly all that I have said.

      Gradually, to supply their defects, another ideal arose.  The warriors of the Middle Ages hoped that they might be able to serve God in the world, even in the battle-field.  At least, the world and the battle-field they would not relinquish, but make the best of them.  And among them arose a new and a very fair ideal of manhood: that of the ‘gentle, very perfect knight,’ loyal to his king and to his God, bound to defend the weak, succour the oppressed, and put down the wrong-doer; with his lady, or bread-giver, dealing forth bounteously the goods of this life to all who needed; occupied in the seven works of mercy, yet living in the world, and in the perfect enjoyment of wedded and family life.  This was the ideal.  Of course sinful human nature fell short of it, and defaced it by absurdities; but I do not hesitate to say that it was a higher ideal of Christian excellence than had appeared since the time of the Apostles, putting aside the quite exceptional ideal of the blessed martyrs.

      A higher ideal, I say, was chivalry, with all its shortcomings.  And for this reason: that it asserted the possibility of consecrating the whole manhood, and not merely a few faculties thereof, to God; and it thus contained the first germ of that Protestantism which conquered at the Reformation.

      Then was asserted, once for all, on the grounds of nature and reason, as well as of Holy Scripture, the absolute sanctity of family and national life, and the correlative idea, namely, the consecration of the whole of human nature to the service of God, in that station to which God had called each man.  Then the Old Testament, with the honour which it puts upon family and national life, became precious to man, as it had never been before; and such a history as David’s became, not as it was with the mediæval monks, a mere repertory of fanciful metaphors and allegories, but the solemn example, for good and for evil, of a man of like passions and like duties with the men of the modern world.

      These great truths, once asserted, could not but conquer; and they will conquer to the end.  All attempts to restore the monastic and feminine ideal, like that of good Nicholas Ferrar at Little Gidding, failed.  They withered like hot-house exotics in the free, keen, bracing English air; and in our civil wars, Cavalier and Puritan, in whatever they differed, never differed in their sound and healthy conviction that true religion did not crush, but strengthened and consecrated a valiant and noble manhood.

      Now if all that ‘Muscular Christianity’ means is that, then the expression is altogether unnecessary; for we have had the thing for three centuries—and defective likewise, for it is not a merely muscular, but a human Christianity which the Bible taught our forefathers, and which our forefathers have handed down to us.

      But there is another meaning sometimes attached to this flippant expression, ‘Muscular Christianity,’ which is utterly immoral and intolerable.  There are those who say, and there have been of late those who have written books to shew, that provided a young man is sufficiently brave, frank, and gallant, he is more or less absolved from the common duties of morality and self-restraint.

      That physical prowess is a substitute for virtue is certainly no new doctrine.  It is the doctrine of every red man on the American prairies, of every African chief who ornaments his hut with human skulls.  It was the doctrine of our heathen forefathers, when they came hither slaying, plundering, burning, tossing babes on their spear-points.  But I am sorry that it should be the doctrine of any one calling himself a gentleman, much more a Christian.

      It is certainly not the doctrine of the Catechism, which bids us renounce the flesh, and live by the help of God’s Spirit a new life of duty to God and to our neighbour.

      It is certainly not the doctrine of the New Testament.  Whatsoever St. Paul meant by bidding his disciples crucify the flesh, with its affections and lusts, he did not mean thereby that they were to deify the flesh, as the heathen round them did in their profligate mysteries СКАЧАТЬ