David

⃲
David

The Project Gutenberg eBook, David, by Charles Kingsley
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 www.gutenberg.net

Title: David
Author: Charles Kingsley
Release Date: November 27, 2003 [eBook #10326]
Language: English
Chatacter set encoding: US-ASCII
***START OF THE PROJECT GUTENBERG EBOOK DAVID***
Transcribed by David Price, email [email protected]

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