Sermons on National Subjects. Charles Kingsley
of Scripture: “Christ is not only the king of believers, He is the king of the whole earth; the king of the clouds and the thunder, the king of the land and the cattle, and the trees, and the corn, and to whomsoever He will He giveth them. Christ is not only the king of believers—He is the king of all—the king of the wicked, of the heathen, of those who do not believe Him, who never heard of Him. Christ is not only the king of a few individual persons, one here and one there in every parish, but He is the king of every nation. He is the king of England, by the grace of God, just as much as Queen Victoria is, and ten thousand times more.” If any man talks in this way, people stare—think him an enthusiast—ask him what new doctrine this is, and call his words unscriptural, just because they come out of Scripture and not out of men’s perversions and twistings of Scripture. Nevertheless Christ is King; really and truly King of Kings and Lord of Lords; and He will make men know it. What He was, that He is and ever will be; there is no change in Him; His kingdom is an everlasting kingdom, and His dominion endureth throughout all ages, and woe unto those, small or great, who rebel against Him!
But what sort of a king is He? He is a king of law, and order, and justice. He is not selfish, fanciful, self-willed. He said himself that He came not to do His own will, but His Father’s. He is a king of gentleness and meekness too: but do not mistake that. There is no weak indulgence in Him. A man may be very meek, and yet stern enough and strong enough. Moses was the meekest of men, we read, and yet He made those who rebelled against him feel that he was not to be trifled with. Korah, Dathan, and Abiram found that to their cost. He would not even spare his own brother Aaron, his own sister Miriam, when they rebelled. And he was right. He showed his love by it; indulgence is not love. It is no sign of meekness, but only of cowardice and carelessness, to be afraid to rebuke sin. Moses knew that he was doing God’s work, that he was appointed to make a great nation of those slavish besotted Jews, his countrymen; that he was sent by God with boundless blessings to them; and woe to whoever hindered him from that. Because he loved the Jews, therefore he dared punish those who tempted them to forget the promised land of Canaan, or break God’s covenant, in which lay all their hope.
And such a one is our King, my friends; Jesus Christ the Son of God. Like Moses, says St. Paul, He is faithful in all His office. Therefore He is severe as well as gentle. He was so when on earth. With the poor, the outcast, the neglected, those on whom men trampled, who was gentler than the Lord Jesus? To the proud Pharisee, the canting Scribe, the cunning Herodian, who was sterner than the Lord Jesus? Read that awful 23rd chapter of St. Matthew, and then see how the Saviour, the lamb dumb before His shearers, He of whom it was said “He shall not strive nor cry, nor shall His voice be heard in the streets”—how He could speak when He had occasion. . . . “Woe unto you Scribes and Pharisees, hypocrites!” “Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?”
My friends, those were the words of our King; of Him in whom was neither passion nor selfishness; who loved us even to the death, and endured for us the scourge, the cross, the grave. And believe me, such are His words now; though we do not hear Him, the heaven and the earth hear Him and obey Him. His message is pardon, mercy, deliverance to the sorrowful, and the oppressed, and the neglected; and to the proud, the tyrannical, the self-righteous, the hypocritical, tribulation and anguish, shame and woe.
Because He is the Saviour, therefore He is a consuming fire to all those who try to hinder Him from saving men. Because He is the Son of God, He will sweep out of His Father’s kingdom all who offend, and whosoever maketh and loveth a lie. Because He is boundless mercy and love, therefore He will show no mercy to those who try to stop His purposes of love. Because He is the King of men, the enemies of mankind are His enemies; and He will reign till He has put them all under His feet.
II.
HOLY SCRIPTURE
Whatsoever things were written aforetime, were written for our example, that we, through patience and comfort of the Scriptures, might have hope.—Romans xv. 4.
“Whatsoever was written aforetime.” There is no doubt, I think, that by these words St. Paul means the Bible; that is, the Old Testament, which was the only part of the Bible already written in his time. For it is of the Psalms which he is speaking. He mentions a verse out of the 69th Psalm, “The reproaches of Him that reproached thee fell on me;” which, he says, applies to Christ just as much as it did to David, who wrote it. Christ, he says, pleased not Himself any more than David, but suffered willingly and joyfully for God’s sake, because He knew that He was doing God’s work. And we, he goes on to say, must do the same; do as Christ did; we must not please ourselves, but every one of us please our brother for his good and edification; that is, in order to build him up, strengthen him, make him wiser, better, more comfortable. For, he says, Christ pleased not Himself, but like David, lived only to help others; and therefore this verse out of David’s Psalms, “The reproaches of them that reproached thee fell on me,” is a lesson to us; a pattern of what we ought to feel, and do, and suffer. “For whatsoever was written aforetime,” all these ancient psalms and prophets, and histories of men and nations who trusted in God, “were written for our example, that we, through patience and comfort of the Scriptures, might have hope.”
Yes, my friends, this is true; and the longer you live a life of faith and godliness, the longer you read and study that precious Book of books which God has put so freely into your hands in these days, the more true you will find it. And if it was true of the Old Testament, written before the Lord came down and dwelt among men, how much more must it be true of the New Testament, which was written after His coming by apostles and evangelists, who had far fuller light and knowledge of the Lord than ever David or the old prophets, even in their happiest moments, had. Ah, what a treasure you have, every one of you, in those Bibles of yours, which too many of you read so little! From the first chapter of Genesis to the last of Revelations, it is all written for our example, all profitable for teaching, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished for all good works. Ah! friends, friends, is not this the reason why so many of you do not read your Bibles, that you do not wish to be furnished for good works?—do not wish to be men of God, godly and godlike men, but only to be men of the world, caring only for money and pleasure?—some of you, alas! not wishing to be men and women at all, but only a sort of brute beasts with clothes on, given up to filth and folly, like the animals that perish, or rather worse than the animals, for they could be no better if they tried, but you might be. Oh! what might you not be, what are you not already, if you but knew it! Members of Christ, children of God, heirs of the kingdom of heaven, heirs of a hope undying, pure, that will never fade away, having a right given you by the promise and oath of Almighty God himself, to hope for yourselves, for your neighbours, for this poor distracted world, for ever and ever; a right to believe that there is an everlasting day of justice, and peace, and happiness in store for the whole world, and that you, if you will, may have your share in that glorious sunrise which shall never set again. You may have your share in it, each and every one of you; and if you ask why, go to the Scriptures, and there read the promises of God, the grounds of your just hope, for all heaven and earth.
First, of hope for yourselves.—I say first for yourselves, not because a man is right in being selfish, and caring only for his own soul, but because a man must care for his own soul first, if he ever intends to care for others; a man must have hope for himself first, if he is to have hope for others. He may stop there, and turn his religion into a selfish superstition, and spend his life in asking all day long, “Shall I be saved, shall I be damned?” or worse still, in chuckling over his own good fortune, and saying to himself, “I shall be saved, whoever else is damned;” but whether he ends there or not, he must begin there; begin by trying to get himself saved. For if he does not know what is right and good for himself, how can he tell what is right and good for others? If he wishes to bring his neighbours out of their sins, he must surely first have been brought out of his own sins, and so know what forgiveness and sanctification means. If he wishes to make others at peace with God, he must first be at peace with God himself, to know what God’s peace is. If he wants to teach others their duty, he must first know his own duty, for all men’s duty is one and the same. If