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diff --git a/10326-h/10326-h.htm b/10326-h/10326-h.htm new file mode 100644 index 0000000..4b6c900 --- /dev/null +++ b/10326-h/10326-h.htm @@ -0,0 +1,1743 @@ +<!DOCTYPE html + PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html> +<head> +<meta http-equiv="Content-Type" content="text/html; charset=US-ASCII" /> +<title>David</title> +</head> +<body> +<h2> +<a href="#startoftext">David, by Charles Kingsley</a> +</h2> +<pre> +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.org + + + + + +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*** +</pre> +<p><a name="startoftext"></a></p> +<p>Transcribed by David Price, email ccx074@coventry.ac.uk</p> +<div class="GutenbergBlankLines3"><br /><br /><br /></div> +<h1>DAVID: FIVE SERMONS</h1> +<div class="GutenbergBlankLines3"><br /><br /><br /></div> +<p>NOTE:—The first four of these Sermons were preached before +the University of Cambridge.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON I. DAVID’S WEAKNESS</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>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.</p> +<p>I am about to preach to you four sermons on the character of David. +His history, I take for granted, you all know.</p> +<p>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.</p> +<p>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.</p> +<p>My motives for choosing this subject I will explain in a very few +words.</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<p>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 +and in their gladiatorial exhibitions.</p> +<p>Neither, though the Old Testament may seem to put more value on physical +prowess than does the New Testament, is it the doctrine of the Old Testament, +as I purpose to show you from the life and history of David.</p> +<p>Nothing, nothing, can be a substitute for purity and virtue. +Man will always try to find substitutes for it. He will try to +find a substitute in superstition, in forms and ceremonies, in voluntary +humility and worship of angels, in using vain repetitions, and fancying +that he will be heard for his much speaking; he will try to find a substitute +in intellect, and the worship of intellect, and art, and poetry; or +he will try to find it, as in the present case, in the worship of his +own animal powers, which God meant to be his servants and not his masters. +But let no man lay that flattering unction to his soul. The first +and the last business of every human being, whatever his station, party, +creed, capacities, tastes, duties, is morality: Virtue, Virtue, always +Virtue. Nothing that man will ever invent will absolve him from +the universal necessity of being good as God is good, righteous as God +is righteous, and holy as God is holy.</p> +<p>Believe it, young men, believe it. Better would it be for any +one of you to be the stupidest and the ugliest of mortals, to be the +most diseased and abject of cripples, the most silly, nervous incapable +personage who ever was a laughingstock for the boys upon the streets, +if only you lived, according to your powers, the life of the Spirit +of God; than to be as perfectly gifted, as exquisitely organised in +body and mind as David himself, and not to live the life of the Spirit +of God, the life of goodness, which is the only life fit for a human +being wearing the human flesh and soul which Christ took upon him on +earth, and wears for ever in heaven, a Man indeed in the midst of the +throne of God.</p> +<p>And therefore it is, as you will yourselves have perceived already, +that I have chosen to speak to you of David, his character, his history.</p> +<p>It is the character of a man perfectly gifted, exquisitely organised. +He has personal beauty, daring, prowess, and skill in war; he has generosity, +nobleness, faithfulness, chivalry as of a mediæval and Christian +knight; he is a musician, poet, seemingly an architect likewise; he +is, moreover, a born king; he has a marvellous and most successful power +of attracting, disciplining, ruling his fellow-men. So thoroughly +human a personage is he, that God speaks of him as the man after his +own heart; that our blessed Lord condescends to call himself especially +the Son of David.</p> +<p>For there is in this man (as there is said to be in all great geniuses) +a feminine, as well as a masculine vein; a passionate tenderness; a +keen sensibility; a vast capacity of sympathy, sadness, and suffering, +which makes him truly the type of Christ, the Man of sorrows; which +makes his Psalms to this day the text-book of the afflicted, of tens +of thousands who have not a particle of his beauty, courage, genius; +but yet can feel, in mean hovels and workhouse sick-beds, that the warrior-poet +speaks to their human hearts, and for their human hearts, as none other +can speak, save Christ himself, the Son of David and the Son of man.</p> +<p>A man, I say, of intense sensibilities; and therefore capable, as +is but too notorious, of great crimes, as well as of great virtues.</p> +<p>And when I mention this last fact, I must ask you to pause, and consider +with me very solemnly what it means.</p> +<p>We may pervert, or rather misstate the fact in more than one way, +to our own hurt. We may say cynically, David had his good points +and his bad ones, as all your great saints have. Look at them +closely, and in spite of all their pretensions you will find them no +better than their neighbours. And so we may comfort ourselves, +in our own mediocrity and laziness, by denying the existence of all +greatness and goodness.</p> +<p>Nathan the prophet said that David’s conduct would be open +to this very interpretation, and would give great occasion to the enemies +of the Lord to blaspheme. But I trust that none of you wish to +be numbered among the enemies of the Lord.</p> +<p>Again, we may say, sentimentally, that these great weaknesses are +on the whole the necessary concomitants of great strength; that such +highly organised and complex characters must not be judged by the rule +of common respectability; and that it is a more or less fine thing to +be capable at once of great virtues and great vices.</p> +<p>Books which hint, and more than hint this, will suggest themselves +to you at once. I only advise you not to listen to their teaching, +as you will find it lead to very serious consequences, both in this +life and in the life to come.</p> +<p>But if we do say this, or anything like this, we say it on our own +responsibility. David’s biographers say nothing of the kind. +David himself says nothing of the kind. He never represents himself +as a compound of strength and weakness. He represents himself +as weakness itself—as incapacity utter and complete. To +overlook that startling fact is to overlook the very element which has +made David’s Psalms the text-book for all human weaknesses, penitences, +sorrows, struggles, aspirations, for nigh three thousand years.</p> +<p>But this subject is too large for me to speak of to-day; and too +deep for me to attempt an explanation till I have turned your thoughts +toward another object, which will explain to you David, and yourselves, +and, it seems to me at times, every problem of humanity. Look +not at David, but at David’s greater Son; and consider Christ +upon his Cross. Consider him of whom it is written, ‘Thou +art fairer than the children of men: full of grace are thy lips, because +God hath blessed thee for ever. Gird thee with thy sword upon +thy thigh, O thou most Mighty, according to thy worship and renown. +Good luck have thou with thine honour; ride on, because of the word +of truth, of meekness, and righteousness; and thy right hand shall teach +thee terrible things. Thy arrows are very sharp, and the people +shall be subdued unto thee, even in the midst among the King’s +enemies.’ Consider him who alone fulfilled these words, +who fulfils them even now eternally in heaven, King over all, God blessed +for ever. And then sit down at the foot of his Cross: however +young, strong, proud, gallant, gifted, ambitious you may be—sit +down at the foot of Christ’s Cross, and look thereon, till you +see what it means, and must mean for ever. See how he nailed to +that Cross, not in empty metaphor but in literal fact, in agonising +soul and body, all of human nature which the world admires—youth, +grace, valour, power, eloquence, intellect: not because they were evil, +for he possessed them doubtless himself as did none other of the sons +of men—not, I say, because they were evil, but because they were +worthless and as nothing beside that divine charity which would endure +and conquer for ever, when all the noblest accidents of the body and +the mind had perished, or seemed to perish. In the utmost weakness +and shame of human flesh he would shew forth the strength and glory +of the Divine Spirit; the strength and the glory of duty and obedience; +of patience and forgiveness; of benevolence and self-sacrifice; the +strength and glory of that burning love for human beings which could +stoop from heaven to earth that it might seek and save that which was +lost.</p> +<p>Yes. Look at Christ upon his Cross; the sight which melted +the hearts of our fierce forefathers, and turned them from the worship +of Thor and Odin to the worship of ‘The white Christ;’ and +from the hope of a Valhalla of brute prowess, to the hope of a heaven +of righteousness and love. Look at Christ upon his Cross, and +see there, as they saw, the true prowess, the true valour, the true +chivalry, the true glory, the true manhood, most human when most divine, +which is self-sacrifice and love—as possible to the weakest, meanest, +simplest, as to the strongest, most gallant, and most wise.</p> +<p>Look upon him, and learn from him, and take his yoke upon you, for +he is meek and lowly of heart, and you shall find rest unto your souls; +and in you shall be fulfilled the prophecy of Jeremiah, which he spake, +saying, ‘Let not the wise man glory in his wisdom, neither the +mighty man glory in his might, neither let the rich man glory in his +wealth: but let him that glorieth glory in this, that he understandeth +and knoweth me, that I am the Lord, who exercises loving-kindness, judgment, +and righteousness in the earth: for in these things I delight, saith +the Lord.’</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON II. DAVID’S STRENGTH</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>Psalm xxvii. 1. The Lord is my light, and my salvation; +whom then shall I fear? The Lord is the strength of my life; of +whom then shall I be afraid?</p> +<p>I said, last Sunday, that the key-note of David’s character +was not the assertion of his own strength, but the confession of his +own weakness. And I say it again.</p> +<p>But it is plain that David had strength, and of no common order; +that he was an eminently powerful, able, and successful man. From +whence then came that strength? He says, from God. He says, +throughout his life, as emphatically as did St. Paul after him, that +God’s strength was made perfect in his weakness.</p> +<p>God is his deliverer, his guide, his teacher, his inspirer. +The Lord is his strength, who teaches his hands to war, and his fingers +to fight; his hope and his fortress, his castle and deliverer, his defence, +in whom he trusts; who subdueth the people that is under him.</p> +<p>To God he ascribes, not only his success in life, but his physical +prowess. By God’s help he slays the lion and the bear. +By God’s help he has nerve to kill the Philistine giant. +By God’s help he is so strong that his arms can break even a bow +of steel. It is God who makes his feet like hart’s feet, +and enables him to leap over the walls of the mountain fortresses.</p> +<p>And we must pause ere we call such utterances mere Eastern metaphor. +It is far more probable that they were meant as and were literal truths. +David was not likely to have been a man of brute gigantic strength. +So delicate a brain was probably coupled to a delicate body. Such +a nature, at the same time, would be the very one most capable, under +the influence—call it boldly, inspiration—of a great and +patriotic cause, of great dangers and great purposes; capable, I say, +at moments, of accesses of almost superhuman energy, which he ascribed, +and most rightly, to the inspiration of God.</p> +<p>But it is not merely as his physical inspirer or protector that he +has faith in God. He has a deeper, a far deeper instinct than +even that; the instinct of a communion, personal, practical, living, +between God, the fount of light and goodness, and his own soul, with +its capacity of darkness as well as light, of evil as well as good.</p> +<p>In one word, David is a man of faith and a man of prayer—as +God grant all you may be. It is this one fixed idea, that God +could hear him, and that God would help him, which gives unity and coherence +to the wonderful variety of David’s Psalms. It is this faith +which gives calm confidence to his views of nature and of man; and enables +him to say, as he looks upon his sheep feeding round him, ‘The +Lord is my Shepherd, therefore I shall not want.’ Faith +it is which enables him to foresee that though the heathen rage, and +the kings of the earth stand up, and the rulers take counsel together +against the Lord and his Anointed, yet the righteous cause will surely +prevail, for God is king himself. Faith it is which enables him +to bear up against the general immorality, and while he cries, ‘Help +me, Lord, for there is not one godly man left, for the faithful fail +from among the children of men’—to make answer to himself +in words of noble hope and consolation, ‘Now for the comfortless +troubles’ sake of the needy, and because of the deep sighing of +the poor, I will up, saith the Lord, and will help every one from him +that swelleth against him, and will set him at rest.’</p> +<p>Faith it is which gives a character, which no other like utterances +have, to those cries of agony—cries as of a lost child—which +he utters at times with such noble and truthful simplicity. They +issue, almost every one of them, in a sudden counter-cry of joy as pathetic +as the sorrow which has gone before. ‘O Lord, rebuke me +not in thine indignation: neither chasten me in thy displeasure. +Have mercy upon me, O Lord, for I am weak: O Lord, heal me, for my bones +are vexed. My soul also is sore troubled: but, Lord, how long +wilt thou punish me? Turn thee, O Lord, and deliver my soul: O +save me for thy mercy’s sake. For in death no man remembereth +thee: and who will give thee thanks in the pit? I am weary of +my groaning; every night wash I my bed: and water my couch with my tears. +My beauty is gone for very trouble: and worn away because of all mine +enemies. Away from me, all ye that work vanity, for the Lord hath +heard the voice of my weeping. The Lord hath heard my petition: +the Lord will receive my prayer.’</p> +<p>Faith it is, in like wise, which gives its peculiar grandeur to that +wonderful 18th Psalm, David’s song of triumph; his masterpiece, +and it may be the masterpiece of human poetry, inspired or uninspired, +only approached by the companion-Psalm, the 144th. From whence +comes that cumulative energy, by which it rushes on, even in our translation, +with a force and swiftness which are indeed divine; thought following +thought, image image, verse verse, before the breath of the Spirit of +God, as wave leaps after wave before the gale? What is the element +in that ode, which even now makes it stir the heart like a trumpet? +Surely that which it itself declares in the very first verse:</p> +<p>‘I will love thee, O Lord, my strength; the Lord is my stony +rock, and my defence: my Saviour, my God, and my might, in whom I will +trust, my buckler, the horn also of my salvation, and my refuge.’</p> +<p>What is it which gives life and reality to the magnificent imagery +of the seventh and following verses? ‘The earth trembled +and quaked: the very foundations also of the hills shook, and were removed, +because he was wroth. There went a smoke out in his presence: +and a consuming fire out of his mouth, so that coals were kindled at +it. He bowed the heavens also, and came down: and it was dark +under his feet. He rode upon the cherubims, and did fly: he came +flying upon the wings of the wind. He made darkness his secret +place: his pavilion round about him with dark water, and thick clouds +to cover him. At the brightness of his presence his clouds removed: +hailstones, and coals of fire. The Lord also thundered out of +heaven, and the Highest gave his thunder: hailstones, and coals of fire. +He sent out his arrows, and scattered them: he cast forth lightnings, +and destroyed them. The springs of waters were seen, and the foundations +of the round world were discovered, at thy chiding, O Lord: at the blasting +of the breath of thy displeasure. He shall send down from on high +to fetch me: and shall take me out of many waters.’ What +protects such words from the imputation of mere Eastern exaggeration? +The firm conviction that God is the deliverer, not only of David, but +of all who trust in God; that the whole majesty of God, and all the +powers of nature, are arrayed on the side of the good and of the oppressed. +‘The Lord shall reward me after my righteous dealing: according +to the cleanness of my hands shall he recompense me. Because I +have kept the ways of the Lord: and have not forsaken my God, as the +wicked doth. For I have an eye unto all his laws: and will not +cast out his commandments from me. I was also uncorrupt before +him: and eschewed mine own wickedness. Therefore shall the Lord +reward me after my righteous dealing: and according unto the cleanness +of my hands in his eyesight. With the holy thou shalt be holy: +and with a perfect man thou shalt be perfect.’</p> +<p>Faith, again, it is, to turn from David’s highest to his lowest +phase—faith in God it is which has made that 51st Psalm the model +of all true penitence for evermore. Faith in God, in the spite +of his full consciousness that God is about to punish him bitterly for +the rest of his life. Faith it is which gives to that Psalm its +peculiarly simple, deliberate, manly tone; free from all exaggerated +self-accusations, all cowardly cries of terror. He is crushed +down, it is true. The tone of his words shews us that throughout. +But crushed by what? By the discovery that he has offended God? +Not in the least. For the sake of your own souls, as well as for +that of honest critical understanding of the Scriptures, do not foist +that meaning into David’s words. He never says that he had +offended God. Had he been a mediæval monk, had he been an +average superstitious man of any creed or time, he would have said so, +and cried, I have offended God; he is offended and angry with me, how +shall I avert his wrath?</p> +<p>Not so. David has discovered not an angry, but a forgiving +God; a God of love and goodness, who desires to make his creatures good. +Penitential prayers in all ages have too often wanted faith in God, +and therefore have been too often prayers to avert punishment. +This, this—the model of all truly penitent prayers—is that +of a man who is to be punished, and is content to take his punishment, +knowing that he deserves it, and far more beside. And why? +Because, as always, David has faith in God. God is a good and +just being, and he trusts him accordingly; and that very discovery of +the goodness, not the sternness of God, is the bitterest pang, the deepest +shame to David’s spirit. Therefore he can face without despair +the discovery of a more deep, radical inbred evil in himself than he +ever expected before. ‘Behold, I was shapen in wickedness: +and in sin hath my mother conceived me;’ because he could say +also, ‘Thou requirest truth in the inward parts; and shalt make +me to understand wisdom secretly.’ He can cry to God, out +of the depths of his foulness, ‘Make me a clean heart, O God: +and renew a right spirit within me. Cast me not away from thy +presence: and take not thy holy Spirit from me. O give me the +comfort of thy help again: and stablish me with thy free Spirit. +Then shall I teach thy ways unto the wicked: and sinners shall be converted +unto thee.’ He can cry thus, because he has discovered that +the will of God is not to hate, not to torture, not to cast away from +his presence, but to restore his creatures to goodness, that he may +thereby restore them to usefulness. David has discovered that +God demands no sacrifice, much less self-torturing penance. What +he demands is the heart. The sacrifice of God is a troubled spirit. +A broken and a contrite heart he will not despise. It is such +utterances as these which have given, for now many hundred years, their +priceless value to the little book of Psalms ascribed to the shepherd +outlaw of the Judæan hills. It is such utterances as these +which have sent the sound of his name into all lands, and his words +throughout all the world. Every form of human sorrow, doubt, struggle, +error, sin; the nun agonising in the cloister; the settler struggling +for his life in Transatlantic forests; the pauper shivering over the +embers in his hovel, and waiting for kind death; the man of business +striving to keep his honour pure amid the temptations of commerce; the +prodigal son starving in the far country, and recollecting the words +which he learnt long ago at his mother’s knee; the peasant boy +trudging a-field in the chill dawn, and remembering that the Lord is +his shepherd, therefore he will not want—all shapes of humanity +have found, and will find to the end of time, a word said to their inmost +hearts, and more, a word said for those hearts to the living God of +heaven, by the vast humanity of David, the man after God’s own +heart; the most thoroughly human figure, as it seems to me, which had +appeared upon the earth before the coming of that perfect Son of man, +who is over all, God blessed for ever. Amen.</p> +<p>It may be said, David’s belief is no more than the common belief +of fanatics. They have in all ages fancied themselves under the +special protection of Deity, the object of special communications from +above.</p> +<p>Doubtless they have; and evil conclusions have they drawn therefrom, +in every age. But the existence of a counterfeit is no argument +against the existence of the reality; rather it is an argument for the +existence of the reality. In this case it is impossible to conceive +how the idea of communion with an unseen being ever entered the human +mind at all, unless it had been put there originally by fact and experience. +Man would never have even dreamed of a living God, had not that living +God been a reality, who did not leave the creature to find his Creator, +but stooped from heaven, at the very beginning of our race, to find +his creature.</p> +<p>And a reality you will surely find it—that living and practical +communication between your souls, and that Father in heaven who created +them. It will not be real, but morbid, even imaginary, just in +proportion as your souls are tainted with self-conceit, ambition, self-will, +malice, passion, or any wilful vice; especially with the vice of bigotry, +which settles beforehand for God what he shall teach the soul, and in +what manner he shall teach it, and turns a deaf ear to his plainest +lessons if they cannot be made to fit into some favourite formula or +theory. But it will be real, practical, healthy, soul-saving, +in the very deepest sense of that word, just in proportion as your eye +is single and your heart pure; just in proportion as you hunger and +thirst after righteousness, and wish and try simply and humbly to do +your duty in that station to which God has called you, and to learn +joyfully and trustingly anything and everything which God may see fit +to teach you. Then as your day your strength shall be. Then +will the Lord teach you, and inform you with his eye, and guide you +in the way wherein you should go. Then will you obey that appeal +of the Psalmist, ‘Be ye not like to horse and mule, which have +no understanding, whose mouths must be held in with bit and bridle, +lest they fall upon thee. Great plagues remain for the ungodly. +But whoso putteth his trust in the Lord, mercy embraceth him on every +side.’</p> +<p>For understand this well, young men, and settle it in your hearts +as the first condition of human life, yea, of the life of every rational +created being, that a man is justified only by faith; and not only a +man, but angels, archangels, and all possible created spirits, past, +present, and to come. All stand, all are in their right state, +only as long as they are consciously dependent on God the Father of +spirits and his Son Jesus Christ the Lord, in whom they live and move +and have their being. The moment they attempt to assert themselves, +whether their own power, their own genius, their own wisdom, or even +their own virtue, they <i>ipso facto</i> sin, and are justified and +just no longer; because they are trying to take themselves out of their +just and right state of dependence, and to put themselves into an unjust +and wrong state of independence. To assert that anything is their +own, to assert that their virtue is their own, just as much as to assert +that their wisdom, or any other part of their being, is their own, is +to deny the primary fact of their existence—that in God they live +and move and have that being. And therefore Milton’s Satan, +though, over and above all his other grandeurs, he had been adorned +with every virtue, would have been Satan still by the one sin of ingratitude, +just because and just as long as he set up himself, apart from that +God from whom alone comes every good and perfect gift.</p> +<p>Settle it in your hearts, young men, settle it in your hearts—or +rather pray to God to settle it therein; and if you would love life +and see good days, recollect daily and hourly that the only sane and +safe human life is dependence on God himself, and that—</p> +<div class="GutenbergBlankLines1"><br /></div> +<p> Unless above himself he can<br />Exalt himself, +how poor a thing is man.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON III. DAVID’S ANGER</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>Psalm cxliii. 11, 12. Quicken me, O Lord, for thy name’s +sake: for thy righteousness’ sake bring my soul out of trouble. +And of thy mercy cut off mine enemies, and destroy all them that afflict +my soul: for I am thy servant.</p> +<p>There are those who would say that I dealt unfairly last Sunday by +the Psalms of David; that in order to prove them inspired, I ignored +an element in them which is plainly uninspired, wrong, and offensive; +namely, the curses which he invokes upon his enemies. I ignored +it, they would say, because it was fatal to my theory! because it proved +David to have the vindictive passions of other Easterns; to be speaking, +not by the inspiration of God, but of his own private likes and dislikes; +to be at least a fanatic who thinks that his cause must needs be God’s +cause, and who invokes the lightnings of heaven on all who dare to differ +from him. Others would say that such words were excusable in David, +living under the Old Law; for it was said by them of old time, ‘Thou +shalt love thy neighbour and hate thine enemy:’ but that our Lord +has formally abrogated that permission; ‘But I say unto you, Love +your enemies, bless them that curse you, and do good to those who despitefully +use you and persecute you.’ How unnecessary, and how wrong +then, they would say, it is of the Church of England to retain these +cursing Psalms in her public worship, and put them into the mouths of +her congregations. Either they are merely painful, as well as +unnecessary to Christians; or if they mean anything, they excuse and +foster the habit too common among religious controversialists of invoking +the wrath of heaven on their opponents.</p> +<p>I argue with neither of the objectors. But the question is +a curious and an important one; and I am bound, I think, to examine +it in a sermon which, like the present, treats of David’s chivalry.</p> +<p>What David meant by these curses can be best known from his own actions. +What certain persons have meant by them since is patent enough from +their actions. Mediæval monks considered but too often the +enemies of their creed, of their ecclesiastical organisation, even of +their particular monastery, to be <i>ipso facto</i> enemies of God; +and applied to them the seeming curses of David’s Psalms, with +fearful additions, of which David, to his honour, never dreamed. +‘May they feel with Dathan and Abiram the damnation of Gehenna,’ +<a name="citation285"></a><a href="#footnote285">{285}</a> is a fair +sample of the formulæ which are found in the writings of men who, +while they called themselves the servants of Jesus Christ our Lord, +derived their notions of the next world principally from the sixth book +of Virgil’s Æneid. And what they meant by their words +their acts shewed. Whenever they had the power, they were but +too apt to treat their supposed enemies in this life, as they expected +God to treat them in the next. The history of the Inquisition +on the continent, in America, and in the Portuguese Indies—of +the Marian persecutions in England—of the Piedmontese massacres +in the 17th century—are facts never to be forgotten. Their +horrors have been described in too authentic documents; they remain +for ever the most hideous pages in the history of sinful human nature. +Do we find a hint of any similar conduct on the part of David? +If not, it is surely probable that he did not mean by his imprecations +what the mediæval clergy meant.</p> +<p>Certainly, whatsoever likeness there may have been in language, the +contrast in conduct is most striking. It is a special mark of +David’s character, as special as his faith in God, that he never +avenges himself with his own hand. Twice he has Saul in his power: +once in the cave at Engedi, once at the camp at Hachilah, and both times +he refuses nobly to use his opportunity. He is his master, the +Lord’s Anointed; and his person is sacred in the eyes of David +his servant—his knight, as he would have been called in the Middle +Age. The second time David’s temptation is a terrible one. +He has softened Saul’s wild heart by his courtesy and pathos when +he pleaded with him, after letting him escape from the cave; and he +has sworn to Saul that when he becomes king he will never cut off his +children, or destroy his name out of his father’s home. +Yet we find Saul, immediately after, attacking him again out of mere +caprice; and once more falling into his hands. Abishai says—and +who can wonder?—‘Let me smite him with the spear to the +earth this once, and I will not smite a second time.’ What +wonder? The man is not to be trusted—truce with him is impossible; +but David still keeps his chivalry, in the true meaning of that word: +‘Destroy him not, for who can stretch forth his hand against the +Lord’s Anointed, and be guiltless? As the Lord liveth, the +Lord shall smite him, or his day shall come to die; or he shall go down +into battle, and perish. But the Lord forbid that I should stretch +forth my hand against the Lord’s Anointed.’</p> +<p>And if it be argued, that David regarded the person of a king as +legally sacred, there is a case more clear still, in which he abjures +the right of revenge upon a private person.</p> +<p>Nabal, in addition to his ingratitude, has insulted him with the +bitterest insult which could be offered to a free man in a slave-holding +country. He has hinted that David is neither more nor less than +a runaway slave. And David’s heart is stirred by a terrible +and evil spirit. He dare not trust his men, even himself, with +his black thoughts. ‘Gird on your swords,’ is all +that he can say aloud. But he had said in his heart, ‘God +do so and more to the enemies of David, if I leave a man alive by the +morning light of all that pertain to him.’</p> +<p>And yet at the first words of reason and of wisdom, urged doubtless +by the eloquence of a beautiful and noble woman, but no less by the +Spirit of God speaking through her, as all who call themselves gentlemen +should know already, his right spirit returns to him. The chivalrous +instinct of forgiveness and duty is roused once more; and he cries, +‘Blessed be the Lord God of Israel, which sent thee this day to +meet me; and blessed be thou, which hast kept me this day from shedding +blood, and from avenging myself with mine own hand.’</p> +<p>It is plain then, that David’s notion of his duty to his enemies +was very different from that of the monks. But still they are +undeniably imprecations, the imprecations of a man smarting under cruel +injustice; who cannot, and in some cases must not avenge himself, and +who therefore calls on the just God to avenge him. Are we therefore +to say that these utterances of David are uninspired? Not in the +least: we are boldly to say that they are inspired, and by the very +Spirit of God, who is the Spirit of justice and of judgment.</p> +<p>Doubtless there were, in after ages, far higher inspirations. +The Spirit of God was, and is gradually educating mankind, and individuals +among mankind, like David, upward from lower truths to higher ones. +That is the express assertion of our Lord and of his Apostles. +But the higher and later inspiration does not make the lower and earlier +false. It does not even always supersede it altogether. +Each is true; and, for the most part, each must remain, and be respected, +that they may complement each other.</p> +<p>Let us look at this question rationally and reverently, free from +all sentimental and immoral indulgence for sin and wrong.</p> +<p>The first instinct of man is the <i>Lex Talionis</i>. As you +do to me—says the savage—so I have a right to do to you. +If you try to kill me or mine, I have a right to kill you in return. +Is this notion uninspired? I should be sorry to say so. +It is surely the first form and the only possible first form of the +sense of justice and retribution. As a man sows so shall he reap. +If a man does wrong he deserves to be punished. No arguments will +drive that great divine law out of the human mind; for God has put it +there.</p> +<p>After that inspiration comes a higher one. The man is taught +to say, I must not punish my enemy if I can avoid it. God must +punish him, either by the law of the land or by his providential judgments. +To this height David rises. In a seemingly lawless age and country, +under the most extreme temptation, he learns to say, ‘Blessed +be God who hath kept me from avenging myself with my own hand.’</p> +<p>But still, it may be said, David calls down God’s vengeance +on his enemies. He has not learnt to hate the sin and yet love +the sinner. Doubtless he has not: and it may have been right for +his education, and for the education of the human race through him, +that he did not. It may have been a good thing for him, as a future +king; it may be a good thing for many a man now, to learn the sinfulness +of sin, by feeling its effects in his own person; by writhing under +those miseries of body and soul, which wicked men can, and do inflict +on their fellow-creatures.</p> +<p>There are sins which a good man will not pity, but wage internecine +war against them; sins for which he is justified, if God have called +him thereto, to destroy the sinner in his sins. The traitor, the +tyrant, the ravisher, the robber, the extortioner, are not objects of +pity, but of punishment; and it may have been very good for David to +be taught by sharp personal experience, that those who robbed the widow +and put the fatherless to death, like the lawless lords of his time; +those like Saul, who smote the city of the priests for having given +David food—men and women, children and sucklings, oxen and asses +and sheep, with the edge of the sword; those who, like the nameless +traitor who so often rouses his indignation—his own familiar friend +who lifted up his heel against him—sought men’s lives under +the guise of friendship: that such, I say, were persons not to be tolerated +upon the face of God’s earth. We do not tolerate them now. +We punish them by law. We even destroy them wholesale in war, +without inquiring into their individual guilt or innocence. David +was taught, not by abstract meditation in his study, but by bitter need +and agony, not to tolerate them then. If he could have destroyed +them as we do now, it is not for us to say that he would have been wrong. +And what if he were indignant, and what if he expressed that indignation? +I have yet to discover that indignation against wrong is aught but righteous, +noble, and divine. The flush of rage and scorn which rises, and +ought to rise in every honest heart, when we see a woman or a child +ill-used, a poor man wronged or crushed—What is that, but the +inspiration of Almighty God? What is that but the likeness of +Christ? Woe to the man who has lost that feeling! Woe to +the man who can stand coolly by, and see wrong done without a shock +or a murmur, or even more, to the very limits of the just laws of this +land. He may think it a fine thing so to do; a proof that he is +an easy, prudent man of the world, and not a meddlesome enthusiast. +But all that it does prove is: That the Spirit of God, who is the Spirit +of justice and judgment, has departed from him.</p> +<p>I say the Spirit of God and the likeness of Christ. Instead +of believing David’s own statement of the wrong doings of these +men about him, we may say cynically, and as it seems to me most unfairly, +‘Of course there were two sides to David’s quarrels, as +there are to all such; and of course he took his own side; and considered +himself always in the right, and every one who differed from him in +the wrong;’ and such a speech will sound sufficiently worldly-wise +to pass for philosophy with some critics; but, unfortunately, he who +says that of David, will be bound in all fairness to say it of our Lord +Jesus Christ.</p> +<p>For you must remember that there was a class of sinners in Judæa, +to whom our Lord speaks no word of pity or forgiveness: namely, the +very men who were his own personal enemies, who were persecuting him, +and going about to kill him; and that therefore, by any hard words toward +them, he must have laid himself open, just as much as David laid himself +open, to the imputation of personal spite. And yet, what did he +say to the scribes and Pharisees: ‘Ye go about to kill me, and +therefore I am bound to say nothing harsh concerning you’? +What he did say was this: ‘Ye serpents, ye generation of vipers, +how can ye escape the damnation of hell?’</p> +<p>Yes; in the Son of David, as in David’s self, there was, and +is, and will be for ever and ever, no weak, and really cruel indulgence; +but a burning fire of indignation against all hypocrisy, tyranny, lust, +cruelty, and every other sin by which men oppress, torment, deceive, +degrade their fellow-men; and still more, still more, remember that, +all young men, their fellow-women. That fire burns for ever—the +Divine fire of God; the fire not of hatred, but of love to mankind, +which will therefore punish, and if need be, exterminate all who shall +dare to make mankind the worse, whether in body or soul or mind.</p> +<p>But David prays God to kill his enemies. No doubt he does. +Probably they deserved to be killed. He does not ask, you will +always remember, if you be worthy of the name of critical students of +the Bible—he does not ask, as did the mediæval monks, that +his enemies should go to endless torments after they died. True +or false, that is a more modern notion—and if it be applied to +the Psalms, an interpolation—of which David knew nothing. +He asks simply that the men may die. Probably he knew his own +business best, and the men deserved to die; to be killed either by God +or by man, as do too many in all ages.</p> +<p>If we take the Bible as it stands (and we have no right to do otherwise), +these men were trying to kill David. He could not, and upon a +point of honour, would not kill them himself. But he believed, +and rightly, that God can punish the offender whom man cannot touch, +and that He will, and does punish them. And if he calls on God +to execute justice and judgment upon these men, he only calls on God +to do what God is doing continually on the face of the whole earth. +In fact, God does punish here, in this life. He does not, as false +preachers say, give over this life to impunity, and this world to the +devil, and only resume the reins of moral government and the right of +retribution when men die and go into the next world. Here, in +this life, he punishes sin; slowly, but surely, God punishes. +And if any of you doubt my words, you have only to commit sin, and then +see whether your sin will find you out.</p> +<p>The whole question turns on this, Are we to believe in a living God, +or are we not? If we are not, then David’s words are of +course worse than nothing. If we are, I do not see why David was +wrong in calling on God to exercise that moral and providential government +of the world, which is the very note and definition of a living God.</p> +<p>But what right have we to use these words? My friends, if the +Church bids us use these words, she certainly does not bid us act upon +them. She keeps them, I believe most rightly, as a record of a +human experience, which happily seems to us special and extreme, of +which we, in a well-governed Christian land, know nothing, and shall +never know.</p> +<p>Special and extreme? Alas, alas! In too many countries, +in too many ages, it has been the common, the almost universal experience +of the many weak, enslaved, tortured, butchered at the wicked will of +the few strong.</p> +<p>There have been those in tens of thousands, there may be those again +who will have a right to cry to God, ‘Of thy goodness slay mine +enemies, lest they slay, or worse than slay, both me and mine.’ +There were thousands of English after the Norman Conquest; there were +thousands of Hindoos in Oude before its annexation; there are thousands +of negroes at this moment in their native land of Africa, crushed and +outraged by hereditary tyrants, who had and have a right to appeal to +God, as David appealed to him against the robber lords of Palestine; +a right to cry, ‘Rid us, O God; if thou be a living God, a God +of justice and mercy, rid us not only of these men, but of their children +after them. This tyrant, stained with lust and wine and blood; +this robber chieftain who privily in his lurking dens murders the innocent, +and ravishes the poor when he getteth him into his net; this slave-hunting +king who kills the captives whom he cannot sell; and whose children +after him will inevitably imitate his cruelties and his rapine and treacheries—deal +with him and his as they deserve. Set an ungodly man to be ruler +over him; that he may find out what we have been enduring from his ungodly +rule. Let his days be few, and another take his office. +Let his children be fatherless, and his wife a widow. Let his +children beg their bread out of desolate places. Let there be +no man to pity him or take compassion on his fatherless children—to +take his part, and breed up a fresh race of tyrants to our misery. +Let the extortioner consume all he hath, and the stranger spoil his +labour—for what he has is itself taken by extortion, and he has +spoiled the labour of thousands. Let his posterity be destroyed, +and in the next generation his name be clean put out. Let the +wickedness of his father and the sin of his mother be had in remembrance +in the sight of the Lord; that he may root out the memorial of them +from the earth, and enable law and justice, peace and freedom to take +the place of anarchy and tyranny and blood.’</p> +<p>That prayer was answered—if we are to believe the records of +Norman, not English, monks in England after the Conquest, by the speedy +extinction of the most guilty families among the Norman conquerors. +It is being answered, thank God, in Hindostan at this moment. +It will surely be answered in Africa in God’s good time; for the +Lord reigneth, be the nations never so unquiet. And we, if we +will read such words rationally and humanly, remembering the state of +society in which they were written—a state of society, alas! which +has endured, and still endures over a vast portion of the habitable +globe; where might is right, and there is little or no principle, save +those of lust and greed and revenge—then instead of wishing such +words out of the Bible, we shall be glad to keep them there, as testimonies +to the moral government of the world by a God and a Christ who will +surely avenge the innocent blood; and as a Gospel of comfort to suffering +millions, when the news reaches them at last, that they may call on +God to deliver them from their tormentors, and that he will hear their +cry, and will help them.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON IV. DAVID’S DESERTS</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>2 Samuel i. 26. I am distressed for thee, my brother Jonathan: +very pleasant hast thou been unto me: thy love to me was wonderful, +passing the love of women.</p> +<p>Passing the love of woman? How can that be, we of these days +shall say. What love can pass that, saving the boundless love +of him who stooped from heaven to earth, that he might die on the Cross +for us? No. David, when he sang those words, knew not the +depth of woman’s love. And we shall have a right so to speak. +The indefeasible and Divine right which is bestowed by fact.</p> +<p>As a fact, we do not find among the ancient Jews that exalting and +purifying ideal of the relations between man and woman, which is to +be found, thank God, in these days, in almost every British work of +fiction or fancy.</p> +<p>It is enunciated, remember always, in the oldest Hebrew document. +On the very threshold of the Bible, in the very first chapters of Genesis, +it is enunciated in its most ideal purity and perfection. But +in practice it was never fulfilled. No man seems to have attempted +to fulfil it. Man becomes a polygamist, lower than the very birds +of the air. Abraham, the father of the faithful, has his Sarah, +his princess-wife: but he has others beside, as many as he will. +And so has David in like wise, to the grief and harm of both him and +Abraham.</p> +<p>So, it would seem, had the majority of the Jews till after the Captivity; +and even then the law of divorce seems to have been as indulgent toward +the man as it was unjust and cruel toward the woman. Then our +blessed Lord reasserted the ideal and primæval law. He testified +in behalf of woman, the puppet of a tyrant who repudiated her upon the +most frivolous pretext, and declared that in the beginning God made +them male and female; the one husband for the one wife. But his +words fell on unwilling ears. His disciples answered, that if +the case of a man with his wife be such, it is not good for a man to +marry. And such, as a fact, was the general opinion of Christendom +for many centuries.</p> +<p>But of that, as of other sayings of our Lord’s, were his own +words fulfilled, that the kingdom of God is as if a man should put seed +into the ground, and sleep and wake, and the seed should spring up, +and bear fruit, he knew not how.</p> +<p>In due course of time, when the Teutonic nations were Christianised, +there sprang up among them an idea of married love, which showed that +our Lord’s words had at last fallen on good ground, and were destined +to bear fruit an hundredfold.</p> +<p>Gradually, with many confusions, and sometimes sinful mistakes, there +arose, not in the cloister, not in the study—not even, alas! in +the churches of God, as they were then; but in the flowery meads of +May; under the forest boughs, where birds sang to their mates; by the +side of the winter hearth; from the lips of wandering minstrels; in +the hearts of young creatures, whom neither the profligacy of worldlings, +nor the prudery of monks, had yet defiled: from them arose a voice, +most human and yet most divine, reasserting once more the lost law of +Eden, and finding in its fulfilment, strength and purity, self-sacrifice +and self-restraint.</p> +<p>That voice grew clearer and more strong as time went on. It +was purged from youthful mistakes and youthful grossnesses; till, at +the Reformation, it could speak clearly, fully, once and for all—no +longer on the ground of mere nature and private fancy, but on the ground +of Scripture, and reason, and the eternal laws of God; and the highest +ideal of family life became possible to the family and to the nation, +in proportion as they accepted the teaching of the Reformation: and +impossible, alas! in proportion as they still allowed themselves to +be ruled by a priesthood who asserted the truly monstrous dogma, that +the sexes reach each their highest excellence only when parted from +each other.</p> +<p>But these things were hidden from David. One can well conceive +that he, so gifted outwardly and inwardly, must have experienced all +that was then possible of woman’s love. In one case, indeed, +he was notably brought under that moral influence of woman, which we +now regard, and rightly, as one of the holiest influences of this life. +The scene is unique in Scripture. It reads like a scene out of +the Middle Age.</p> +<p>Abigail’s meeting with David under the covert of the hill; +her turning him from his purpose of wild revenge by graceful compliments, +by the frank, and yet most modest expression of her sympathy and admiration; +and David’s chivalrous answer to her chivalrous appeal—all +that scene, which painters have so often delighted to draw, is a fore-feeling, +a prophecy, as it were, of the Christian chivalry of after ages. +The scene is most human and most divine: and we are not shocked to hear +that after Nabal’s death the fair and rich lady joins her fortune +to that of the wild outlaw, and becomes his wife to wander by wood and +wold.</p> +<p>But amid all the simple and sacred beauty of that scene, we cannot +forget, we must not forget that Abigail is but one wife of many; that +there is an element of pure, single, all-absorbing love absent at least +in David’s heart, which was present in the hearts of our forefathers +in many a like case, and which they have handed down to us as an heirloom, +as precious as that of our laws and liberties.</p> +<p>And all this was sin unto David; and like all sin, brought with it +its own punishment. I do not mean to judge him: to assign his +exact amount of moral responsibility. Our Lord forbids us positively +to do that to any man; and least of all, to a man who only acted according +to his right, and the fashion of his race and his age. But we +must fix it very clearly in our minds, that sins may be punished in +this life, even though he who commits them is not aware that they are +sins. If you are ignorant that fire burns, your ignorance will +not prevent your hand from suffering if you put it into the fire. +If you are of opinion that two and two make five, and therefore spend +five pounds while you only possess four, your mistake will not prevent +your being in debt. And so with all mortal affairs.</p> +<p>Sin, αμαρτια, means first, it seems +to me, a missing the mark, end, or aim of our existence; a falling short +of the law, the ideal, the good works which God has prepared beforehand +for us to walk in; and every such sin, conscious or unconscious, must +avenge itself by the Divine laws of the universe, whether physical or +spiritual. No miracle is needed; no intervention of God with his +own laws. His laws are far too well made for him to need to break +them a second time, because a sinner has broken them already. +They avenge themselves. And so does polygamy. So it did +in the case of David. It is a breach of the ideal law of human +nature; and he who breaks that law must suffer, as David suffered.</p> +<p>Look at the latter history of David, and at what it might have been. +One can conceive so noble a personage under such woman’s influence +as, thank God, is common now, going down into an honoured old age, and +living together with a helpmate worthy of him in godly love and honesty +to his life’s end; seeing his children Christianly and virtuously +brought up, to the praise and honour of God.</p> +<p>And what was the fact?</p> +<p>The indulgence of his passions—seemingly harmless to him at +first—becomes most harmful ere he dies. He commits a crime, +or rather a complication of crimes, which stains his name for ever among +men.</p> +<p>I do not think that we shall understand that great crime of David’s, +if we suppose it, with some theologians, to have been merely a sudden +and solitary fall, from which he recovered by repentance, and became +for the time to come as good a man as he had ever been. Such a +theory, however well it may fit certain theological systems, does not +fit the facts of human life, or, as I hold, the teaching of Scripture.</p> +<p>Such terrible crimes are not committed by men in a right state of +mind. <i>Nemo repente fuit turpissimus</i>. He who commits +adultery, treachery, and murder, must have been long tampering, at least +in heart, with all these. Had not David been playing upon the +edge of sin, into sin he would not have fallen.</p> +<p>He may have been quite unconscious of bad habits of mind; but they +must have been there, growing in secret. The tyrannous self-will, +which is too often developed by long success and command: the unscrupulous +craft, which is too often developed by long adversity, and the necessity +of sustaining oneself in a difficult position—these must have +been there. But even they would not have led David to do the deed +which he did, had there not been in him likewise that fearful moral +weakness which comes from long indulgence of the passions—a weakness +which is reckless alike of conscience, of public opinion, and of danger +either to earthly welfare or everlasting salvation.</p> +<p>It has been said, ‘But such a sin is so unlike David’s +character.’ Doubtless it was, on the theory that David was +a character mingled of good and evil. But on David’s own +theory, that he was an utterly weak person without the help of God, +the act is perfectly like David. It is David’s self. +It is what David would naturally do when he had left hold of God. +Had he left hold of God in the wilderness he would have become a mere +robber-chieftain. He does leave hold of God in his palace on Zion, +and he becomes a mere Eastern despot.</p> +<p>And what of his sons?</p> +<p>The fearful curse of Nathan, that the sword shall never depart from +his house, needs, as usual, no miracle to fulfil it. It fulfils +itself. The tragedies of his sons, of Amnon, of Absalom, are altogether +natural—to have been foreseen, but not to have been avoided.</p> +<p>The young men have seen their father put no restraint upon his passions. +Why should they put restraint on theirs? How can he command them +when he has not commanded himself? And yet self-restraint is what +they, above all men, need. Upstart princes—the sons of a +shepherd boy—intoxicated with honours to which they were not born; +they need the severest discipline; they break out into the most frantic +licence. What is there that they may not do, and dare not do? +Nothing is sacred in their eyes. Luxury, ambition, revenge, vanity, +recklessness of decency, open rebellion, disgrace them in the sight +of all men. And all these vices, remember, are heightened by the +fact that they are not brothers, but rivals; sons of different mothers, +hating each other, plotting against each other; each, probably, urged +on by his own mother, who wishes, poor fool, to set up her son as a +competitor for the throne against all the rest. And so are enacted +in David’s house those tragedies which have disgraced, in every +age, the harems of Eastern despots.</p> +<p>But most significant is the fact, that those tragedies complete themselves +by the sin and shame of David’s one virtuous and famous son. +Significant truly, that in his old age Solomon the wise should love +strange women, and deserting for their sakes the God of his fathers, +end as an idolater and a dotard, worshipping the abominations of the +heathen, his once world-famous wisdom sunk into utter folly.</p> +<p>But, it may be said, the punishment of David’s sin fell on +his sons, and not upon himself.</p> +<p>How so? Can there be a more heavy punishment, a more bitter +pain, than to be punished in and by his children; to see his own evil +example working out their shame and ruin? But do not fancy that +David’s own character did not suffer for his sin. The theory +that he became, instantly on his repentance, as good and great a man +as he was before his fall, was convenient enough to certain theologians +of past days; but it is neither warranted by the facts of Scripture, +nor by the noble agonies, however noble, of the 51st Psalm.</p> +<p>It is a prayer for restoration, and that of the only right and true +kind: ‘Take not thy Holy Spirit from me;’ and, as such, +it was doubtless heard: but it need not have been fulfilled instantly +and at once. It need not have been fulfilled, it may be, till +that life to come, of which David knew so little. It is a fact, +it was not fulfilled in this life. We read henceforth of no noble +and heroical acts of David. From that time forth—I speak +with all diffidence, and merely as it seems to me—he is a broken +man. His attitude in Absalom’s rebellion is all but imbecile. +No act is recorded of him to the day of his death but what is questionable, +if not mean and crafty. The one sudden flash of the old nobleness +which he has shewn in pardoning Shimei, he himself stultifies with his +dying lips by a mean command to Solomon to entrap and slay the man whom +he has too rashly forgiven. The whole matter of the sacrifice +of Saul’s sons is so very strange, so puzzling, even shocking +to our ideas of right and wrong, that I cannot wonder at, though I dare +not endorse, Coleridge’s bold assertion, that they were sacrificed +to a plot of State policy, and the suspicion of some critics, that the +whole scene was arranged between David and a too complaisant priesthood, +and God’s name blasphemously taken in vain to find a pretext for +a political murder. And so David shivers pitiably to his grave, +after a fashion which has furnished a jest for cynics and infidels, +but which contains, to the eyes of a wise man, the elements of the deepest +tragedy; one more awful lesson that human beauty, valour, wit, genius, +success, glory, are vanity of vanities: that man is nothing, and God +is all in all.</p> +<p>But some may ask, What has all this to do with us? To do with +us? Do you think that the Scripture says in vain, ‘All these +things are written for our example’? As long as human nature +is what it is now, and was three thousand years ago, so long shall we +be tempted to commit the same sins as David: different in outward form, +according to the conditions of society; but the same in spirit, the +same in sinfulness, and the same in the sure punishment which they bring. +And above all, will men to the end be tempted to the sin of self-indulgence, +want of self-control. In many ways, but surely in some way or +other, will every man’s temptation be, to lose self-control.</p> +<p>Therefore settle it in your minds, young men, that the first and +the last of all virtues and graces of which God can give is self-control; +as necessary for the saint and the sage, lest they become fanatics or +pedants, as for the young man in the hey-day of youth and health; but +as necessary for the young man as for the saint and the sage, lest, +while they become only fanatics and pedants, he become a profligate, +and a cumberer of the ground.</p> +<p>Remember this—remember it now in the glorious days of youth +which never will return, but in which you are sowing seed of which you +will reap the fruit until your dying day. Know that as you sow, +so will you reap. If you sow to the flesh, you will of the flesh +reap corruption; corruption—deterioration, whether of health, +of intellect, of character in some shape or other. You know not, +and no man knows, what the curse will be like; but the curse will surely +come. The thing which is done cannot be undone; and you will find +that out before, and not merely after your dying day. Therefore +rejoice in your youth, for God has given it to you; but remember, that +for it, as for each and all of his gifts, God will bring you into judgment. +And when the hour of temptation comes, go back—go back, if you +would escape—to what you all were taught at your mother’s +knee concerning the grace of God; for that alone will keep you safe, +or angel, or archangel, or any created being safe, in this life and +in all lives to come.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON V. FRIENDSHIP; OR, DAVID AND JONATHAN</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>2 Samuel i. 26. I am distressed for thee, my brother +Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, +passing the love of women.</p> +<p>Passing the love of woman! That is a hard saying. What +love can pass that? Yet David doubtless spoke truth. He +was a man who must have had reason enough to know what woman’s +love was like; and when he said that the love of Jonathan for him passed +even that, he bestowed on his friend praise which will be immortal.</p> +<p>The name of Jonathan will remain for ever as the perfect pattern +of friendship.</p> +<p>Let us think a little to-day over his noble character and his tragical +history. It will surely do us good. If it does nothing but +make us somewhat ashamed of ourselves, that is almost the best thing +which can happen to us or to any man.</p> +<p>We first hear of Jonathan as doing a very gallant deed. We +might expect as much. It is only great-hearted men who can be +true friends; mean and cowardly men can never know what friendship means.</p> +<p>The Israelites were hidden in thickets, and caves, and pits, for +fear of the Philistines, when Jonathan was suddenly inspired to attack +a Philistine garrison, under circumstances seemingly desperate. +‘And that first slaughter, which Jonathan and his armour-bearer +made, was about twenty men, within, as it were, an half-acre of land, +which a yoke of oxen might plough.’</p> +<p>That is one of those little hints which shews that the story is true, +written by a man who knew the place—who had probably been in the +great battle of Beth-aven, which followed, and had perhaps ascended +the rock where Jonathan had done his valiant deed, and had seen the +dead bodies lying as they had fallen before him and his armour-bearer.</p> +<p>Then follows the story of David’s killing Goliath, and coming +back to Saul with the giant’s head in his hand, and answering +modestly to him, ‘I am the son of thy servant Jesse the Bethlehemite.’</p> +<p>‘And it came to pass, when he had made an end of speaking unto +Saul, that the soul of Jonathan was knit with the soul of David, and +Jonathan loved him as his own soul.</p> +<p>‘Then Jonathan and David made a covenant, because he loved +him as his own soul.</p> +<p>‘And Jonathan stripped himself of the robe that was upon him, +and gave it to David, and his garments, even to his sword, and to his +bow, and to his girdle.’</p> +<p>He loved him as his own soul. And why? Because his soul +was like the soul of David; because he was modest, he loved David’s +modesty; because he was brave, he loved David’s courage; because +he was virtuous, he loved David’s virtue. He saw that David +was all that he was himself, and more; and therefore he loved him as +his own soul. And therefore I said, that it is only noble and +great hearts who can have great friendships; who admire and delight +in other men’s goodness; who, when they see a great and godlike +man, conceive, like Jonathan, such an affection for him that they forget +themselves, and think only of him, till they will do anything for him, +sacrifice anything for him, as Jonathan did for David.</p> +<p>For remember, that Jonathan had cause to hate and envy David rather +than love him; and that he would have hated him if there had been any +touch of meanness or selfishness in his heart. Gradually he learnt, +as all Israel learnt, that Samuel had anointed David to be king, and +that he, Jonathan, was in danger of not succeeding after Saul’s +death. David stood between him and the kingdom. And yet +he did not envy David—did not join his father for a moment in +plotting his ruin. He would oppose his father, secretly indeed, +and respectfully; but still, he would be true to David, though he had +to bear insults and threats of death.</p> +<p>And mark here one element in Jonathan’s great friendship. +Jonathan is a pious man, as well as a righteous one. He believes +the Lord’s messages that he has chosen David to be king, and he +submits; seeing that it is just and right, and that David is worthy +of the honour, though it be to the hurt of himself and of his children +after him. It is the Lord’s will; and he, instead of repining +against it, must carry it out as far as he is concerned. Yes; +those who are most true to their fellow-men are always those who are +true to God; for the same spirit of God which makes them fear God makes +them also love their neighbour.</p> +<p>When David escapes from Saul to Samuel, it is Jonathan who does all +he can to save him. The two friends meet secretly in the field.</p> +<p>‘And Jonathan said unto David, O Lord God of Israel, when I +have sounded my father about to-morrow any time, or the third day, and, +behold, if there be good toward David, and I then send not unto thee, +and shew it thee; the Lord do so and much more to Jonathan.’</p> +<p>Then David and Jonathan agree upon a sign between them, by which +David may know Saul’s humour without his bow-bearer finding out +David. He will shoot three arrows toward the place where David +is in hiding; and if he says to his bow-bearer, The arrows are on this +side of thee, David is to come; for he is safe. But if he says, +The arrows are beyond thee, David must flee for his life, for the Lord +has sent him away.</p> +<p>Then Jonathan goes in to meat with his father Saul, and excuses David +for being absent.</p> +<p>‘Then Saul’s anger was kindled against Jonathan, and +he said unto him, Thou son of the perverse, rebellious woman, do not +I know that thou hast chosen the son of Jesse to thine own confusion, +and unto the confusion of thy mother? For as long as the son of +Jesse liveth upon the ground, thou shalt not be established, nor thy +kingdom. Wherefore now send and fetch him unto me, for he shall +surely die. And Jonathan answered Saul his father, and said unto +him, Wherefore shall he be slain? what hath he done? And Saul +cast a javelin at him to smite him; whereby Jonathan knew that it was +determined of his father to slay David.’</p> +<p>He goes to the field and shoots the arrows, and gives the sign agreed +on. He sends his bow-bearer back to the city, and David comes +out of his hiding-place in the rock Ezel.</p> +<p>‘And as soon as the lad was gone, David arose out of a place +toward the south, and fell on his face to the ground, and bowed himself +three times; and they kissed one another, and wept one with another, +until David exceeded. And Jonathan said to David, Go in peace, +forasmuch as we have sworn both of us in the name of the Lord, saying, +The Lord be between me and thee, and between my seed and thy seed for +ever. And he arose and departed: and Jonathan went into the city.’</p> +<p>And so the two friends parted, and saw one another, it seems, but +once again, when Jonathan went to David in the forest of Ziph, and ‘strengthened +his hand in God,’ with noble words.</p> +<p>After that, Jonathan vanishes from the story of David. We hear +only of him that he died fighting by his father’s side, upon the +downs of Gilboa. The green plot at their top, where the Israelites’ +last struggle was probably made, can be seen to this day; and there +most likely Jonathan fell, and over him David raised his famous lamentation:</p> +<p>‘O Jonathan, thou wast slain in thine high places. I +am distressed for thee, my brother Jonathan: very pleasant hast thou +been unto me: thy love to me was wonderful, passing the love of women. +How are the mighty fallen, and the weapons of war perished!’</p> +<p>So ends the beautiful and tragical story of a truly gallant man. +Seldom, indeed, will there be seen in the world such perfect friendship +between man and man, as that between Jonathan and David. Seldom, +indeed, shall we see anyone loving and adoring the very man whom his +selfish interest would teach him to hate and to supplant. But +still every man may have, and ought to have a friend. Wretched +indeed, and probably deservedly wretched, is the man who has none. +And every man may learn from this story of Jonathan how to choose his +friends.</p> +<p>I say, to choose. No one is bound to be at the mercy of anybody +and everybody with whom he may come in contact. No one is bound +to say, That man lives next door to me, therefore he must be my friend. +We are bound not to avoid our neighbours. They are put near us +by God in his providence. God intends every one of them, good +or bad, to help in educating us, in giving us experience of life and +manners. We are to learn from them, live with them in peace and +charity, and only avoid them when we find that their company is really +doing us harm, and leading us into sin and folly. But a friend—which +is a much deeper and more sacred word than neighbour—a friend +we have the right and the power to choose; and our wisest plan will +be to copy Jonathan, and choose our friends, not for their usefulness, +but for their goodness; not for their worth to us, but for their worth +in themselves; and to choose, if possible, people superior to ourselves. +If we meet a man better than ourselves, more wise than ourselves, more +learned, more experienced, more delicate-minded, more high-minded, let +us take pains to win his esteem, to gain his confidence, and to win +him as a friend, for the sake of his worth.</p> +<p>Then in our friendship, as in everything else in the world, we shall +find the great law come true, that he that loseth his life shall save +it. He who does not think of himself and his own interest will +be the very man who will really help himself, and further his own interest +the most. For the friend whom we have chosen for his own worth, +will be the one who will be worth most to us. The friend whom +we have loved and admired for his own sake, will be the one who will +do most to raise our character, to teach us, to refine us, to help us +in time of doubt and trouble. The higher-minded man our friend +is, the higher-minded will he make us. For it is written, ‘As +iron sharpeneth iron, so a man sharpeneth the face of his friend.’</p> +<p>Nothing can be more foolish, or more lowering to our own character, +than to choose our friends among those who can only flatter us, and +run after us, who look up to us as oracles, and fetch and carry at our +bidding, while they do our souls and characters no good, but merely +feed our self-conceit, and lower us down to their own level. But +it is wise, and ennobling to our own character, to choose our friends +among those who are nearer to God than we are, more experienced in life, +and more strong and settled in character. Wise it is to have a +friend of whom we are at first somewhat afraid; before whom we dare +not say or do a foolish thing, whose just anger or contempt would be +to us a thing terrible. Better it is that friendship should begin +with a little wholesome fear, till time and mutual experience of each +other’s characters shall have brought about the perfect love which +casts out fear. Better to say with David, ‘He that telleth +lies shall not stay in my sight; I will not know a wicked person. +Yea, let the righteous rather smite me friendly and reprove me. +All my delight is in the saints that are in the earth, and in such as +excel in virtue.’</p> +<p>And let no man fancy that by so doing he lowers himself, and puts +himself in a mean place. There is no man so strong-minded but +what he may find a stronger-minded man than himself to give him counsel; +no man is so noble-hearted but what he may find a nobler-hearted man +than himself to keep him up to what is true and just and honourable, +when he is tempted to play the coward, and be false to God’s Spirit +within him. No man is so pure-minded but what he may find a purer-minded +person than himself to help him in the battle against the world, the +flesh, and the devil.</p> +<p>My friends, do not think it a mean thing to look up to those who +are superior to yourselves. On the contrary, you will find in +practice that it is only the meanest hearts, the shallowest and the +basest, who feel no admiration, but only envy for those who are better +than themselves; who delight in finding fault with them, and blackening +their character, and showing that they are not, after all, so much superior +to other people; while it is the noblest-hearted, the very men who are +most worthy to be admired themselves, who, like Jonathan, feel most +the pleasure, the joy, and the strength of reverence; of having some +one whom they can look up to and admire; some one in whose company they +can forget themselves, their own interest, their own pleasure, their +own honour and glory, and cry, Him I must hear; him I must follow; to +him I must cling, whatever may betide. Blessed and ennobling is +the feeling which gathers round a wise teacher or a great statesman +all the most earnest, high-minded, and pious youths of his generation; +the feeling which makes soldiers follow the general whom they trust, +they know not why or whither, through danger, and hunger, and fatigue, +and death itself; the feeling which, in its highest perfection, made +the Apostles forsake all and follow Christ, saying, ‘Lord, to +whom shall we go? Thou hast the words of eternal life’—which +made them ready to work and to die for him whom the world called the +son of the carpenter, but whom they, through the Spirit of God bearing +witness with their own pure and noble spirits, knew to be the Son of +the Living God.</p> +<p>Ay, a blessed thing it is for any man or woman to have a friend; +one human soul whom we can trust utterly; who knows the best and the +worst of us, and who loves us, in spite of all our faults; who will +speak the honest truth to us, while the world flatters us to our face, +and laughs at us behind our back; who will give us counsel and reproof +in the day of prosperity and self-conceit; but who, again, will comfort +and encourage us in the day of difficulty and sorrow, when the world +leaves us alone to fight our own battle as we can.</p> +<p>If we have had the good fortune to win such a friend, let us do anything +rather than lose him. We must give and forgive; live and let live. +If our friend have faults, we must bear with them. We must hope +all things, believe all things, endure all things, rather than lose +that most precious of all earthly possessions—a trusty friend.</p> +<p>And a friend, once won, need never be lost, if we will only be trusty +and true ourselves. Friends may part—not merely in body, +but in spirit, for a while. In the bustle of business and the +accidents of life they may lose sight of each other for years; and more—they +may begin to differ in their success in life, in their opinions, in +their habits, and there may be, for a time, coldness and estrangement +between them; but not for ever, if each will be but trusty and true.</p> +<p>For then, according to the beautiful figure of the poet, they will +be like two ships who set sail at morning from the same port, and ere +nightfall lose sight of each other, and go each on its own course, and +at its own pace, for many days, through many storms and seas; and yet +meet again, and find themselves lying side by side in the same haven, +when their long voyage is past.</p> +<p>And if not, my friends; if they never meet; if one shall founder +and sink upon the seas, or even change his course, and fly shamefully +home again: still, is there not a Friend of friends who cannot change, +but is the same yesterday, to-day, and for ever?</p> +<p>What says the noble hymn:—</p> +<div class="GutenbergBlankLines1"><br /></div> +<p>‘When gathering clouds around I view,<br />And days are dark +and friends are few,<br />On him I lean, who, not in vain,<br />Experienced +every human pain:<br />He sees my griefs, allays my fears,<br />And +counts and treasures up my tears.’</p> +<div class="GutenbergBlankLines1"><br /></div> +<p>Passing the love of woman was his love, indeed; and of him Jonathan +was but such a type, as the light in the dewdrop is the type of the +sun in heaven.</p> +<p>He himself said—and what he said, that he fulfilled—‘Greater +love hath no man than this—that a man lay down his life for his +friends.’</p> +<p>In treachery and desertion; in widowhood and childlessness; in the +hour of death, and in the day of judgment, when each soul must stand +alone before its God, one Friend remains, and that the best of all.</p> +<p><a name="footnote285"></a><a href="#citation285">{285}</a> +From a charter quoted by Ingulf—and very probably a spurious one.</p> +<div class="GutenbergBlankLines3"><br /><br /><br /></div> +<p>***END OF THE PROJECT GUTENBERG EBOOK DAVID***</p> +<pre> + + +***** This file should be named 10326-h.htm or 10326-h.zip ****** + + +This and all associated files of various formats will be found in: +https://www.gutenberg.org/1/0/3/2/10326 + + +Updated editions will replace the previous one--the old editions +will be renamed. + +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. 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