A Few Words About the Devil Part 2

***** Rev. xxi, 2.

****** Genesis iii, 4, 5, 22.

The Old Testament speaks a little of the Devils, sometimes of Satan, but never of "The Devil," and it seems almost too much, in Matthew, to usher him in, in the temptation scene, without introduction, and as if he were an old acquaintance. I do not remember reading, in the Old Testament, anything about the lake of brimstone and fire; this feature of faith was reserved for the warmth of Christian love to inspire; the Pentateuch makes no reference to it. Zechariah, in a vision, saw "Joshua, the High-Priest, standing before the angel of the Lord, and Satan standing at his right hand to resist him."* Why the Devil wanted to resist Joshua is not clear; but as Joshua's garments were in a very filthy state, it may be that he was preaching to the Priest the virtues of cleanliness.

It is often said that cleanliness is next to G.o.dliness; I honestly confess that I should prefer a clean sinner to a dirty saint. Jesus said that one of the twelve disciples was a Devil,** but I am not prepared to say whether he meant the unfaithful and cowardly Peter, to whom he intrusted the keys of Heaven, or Judas who sold him for money, just as would nearly any bishop of the present day. The bishops preach that it is as difficult for a rich man to get into Heaven as for a camel to go through the eye of a needle; yet they enrich themselves, and their families, as greedily and carelessly as if they, at any rate, never expected to smell brimstone as a consequence. You are told to resist the Devil, and he will flee from you;*** if this be true, he is a cowardly Devil, and thus does not agree quite with Milton's picture of his grand, defiant, almost heroism. But then Milton was a poet, and true religion has but little poetry in it.

* Zechariah iii, 1.

**John vi, 70.

***James iv, 7.

Jeroboam, one of the Jewish monarchs, ordained priests for the Devils,*

and this may be the reason why, at the present day, all the orthodox clergy are gentlemen in black. In the time of Jesus, Satan must, when not in the body of some mad, deaf, dumb, blind, or paralytic person, have been in Heaven; for Jesus, on one occasion, told his disciples that he saw Satan, as lightning, fall from Heaven.** Of course, this would betoken a rapid descent, but although a light affair, it is no laughing matter, and we reverently leave it to the clergy to explain the text.

Jesus told Simon Peter that Satan desired to have him, that he might sift him as wheat;*** in this text it may be urged that Jesus was chaffing his disciple. Paul, the apostle, seems to have looked on the Devil much as the magistrates of Guernsey, Devonport, and Yarmouth look on the police, for Paul delivered Hymeneus and Alexander unto Satan, that they may learn not to blaspheme.****

Revivalists are much indebted for their evanescent successes to h.e.l.l and the Devil, if the following extract from the experience of a Christian preacher be reliable:

"Thomas English was one of those very noisy and active preachers who do so much in promoting revivals." he would tell his hearers of "dwelling with devouring fire, bearing everlasting burning, roasting on the Devil's spit, broiling on his gridiron, being pitched about with his fork, drinking the liquid fire, breathing the brimstone fumes, drowning in a red-hot sea, lying on fiery beds,"***** etc.

* 2 Chron: xi, 15.

** Luke x, 18.

*** Luke xxii, 31.

**** 1 Tim. i, 20.

***** "Pilgrim's Progress from Methodism to Christianity."

In the present year the vulgar tirades of Reginald Radcliffe, Richard Weaver, and C. H. Spurgeon (some of them delivered in Exeter Hall) will serve to evidence that the above quotation is not the exaggeration which some might think. In London, before crowded audiences, Mr. Weaver, without originality, and with only the merit of copied coa.r.s.eness, has called upon the Lord to "shake the unG.o.dly for five minutes over the mouth of h.e.l.l." Mr. Spurgeon has drawn pictures of h.e.l.l which, if true and revealed to him by G.o.d, are most disgustingly frightful, and which being, as we believe, false, and but the creation of his own vulgar, morbid fancies, induce, on our part, a feeling of contempt as well as disgust.

The Wesleyans, some years since, made the Devil a prominent feature in the famous "Fly-Sheet" controversy, so much so that a Wesleyan, speaking and writing on the subject, suggested that the authors of the "Fly-Sheets" were Devils, and another once-Wesleyan writer says: "The first thing which made me inquire about the Devil was that I thought him abused. I thought him bad enough, but could not help fearing that people told lies about him. R. S------, a very zealous prayer-leader, stole some oats, and imputed the blame to the Devil. T. C------ got drunk, and complained in the love-feast that the Devil had been very busy with him for some time, and then took him in an unguarded moment. B. S----- was detected in lying, and complained that Satan had gained the advantage over him. Old George White burned his fingers in lighting his pipe, and declared that it was the Devil that caused him to do it; and Farmer Duffy horsewhipped his wife, and said that he did it to beat the Devil out of her. This make me desirous to know what influence the Devil really had, and I was stimulated to this inquiry by my friend, Mr.

Trelevan, who a.s.sured mo that the Devil was as necessary as the Almighty to the orthodox faith."* The fashionable preachers in the neighborhood of Belgravia mostly eschew the Devil, and avoid the taint of brimstone; treacle is the commodity they dispense.

* "Pilgrim's Progress from Methodism to Christianity."

For myself, the only Devil I know is that black Devil ignorance, fostered by knavery and tyranny; a Devil personified by the credulous many, and kept up in the past by the learned but treacherous few, who preferred to rule the ma.s.ses by their fears, rather than to guide them through their love. This devil has, indeed, not been a roaring lion, but a cowardly and treacherous boa constrictor; it has enveloped in its ma.s.sive folds glorious truths, and in the fierceness of its brute power has crushed them in its writhings. But oh! a glorious day is coming: amid the heretofore gloom of night the bright rays of the rising sun are piercing, the light of truth dispels the mists of ignorance. Bright facts drive out dark delusions; mighty truths triumph over pious frauds, and no longer need men be affrighted by the notion of an omnipotent fiend, wandering through the earth, ever seeking their d.a.m.nation.

Yes--to partially adopt the phraseology of a writer in "Macmillan's Magazine"--I do refuse to see in G.o.d a being omniscient as omnipotent, who puts us into this world without our volition, leaves us to struggle through it as we can, unequally pitted against an almost omnipotent and supersubtile Devil, and then, if we fail, finally drops us out of this world into h.e.l.l-fire, where a legion of inferior Devils find constant and never-ending employment in inventing fresh tortures for us; our crime being that we have not succeeded where success was rendered impossible. No high, no manly, no humane thinkings are developed in the doctrine of Devils and d.a.m.nation. If a potent faith, it degrades alike the teacher and the taught, by its abhorrent mercilessness; and if a form, instead of a faith, then is the Devil doctrine a misleading sham, which frightens weak minds and never developes strong men.

NEW LIFE OF DAVID.

In compiling a biographical account of any ancient personage, impediments mostly arise from the uncertainty of the various traditions out of which we gather our biography, and from the party bias and coloring which often pervade and detract from their value. In the present case no such obstacle is met with, no such bias can be imagined, for, in giving the life of David, we extract it from an all-wise G.o.d's perfect and infallible revelation to man, and thus are enabled to present it to our readers free from any doubt, uncertainty, or difficulty. The father of David was Jesse, an Ephrathite of Bethlehem-judah. Jesse had either eight sons (1 Samuel xvi, 10, 11, and xvii, 12) or only seven (1 Chron. ii, 13 to 15), and David was either the eighth son or the seventh. Some may think this a difficulty to commence with, but such persons will only be those who rely on their own intellectual faculties, or who have been misled by Colenso's arithmetic.

If you, my dear reader, are in any doubt, at once consult some qualified divine, and he will explain to you that there is really no difference between eight and seven when rightly understood with prayer and faith, by the help of the spirit. Arithmetic is an utterly infidel acquirement, and one which all true believers should eschew. In proof of this, I may observe that the proposition three times one are one is a fundamental article of the Christian faith. David's great grandmother was the holy harlot Rahab, and his grandmother was a lady who when unmarried went in the night and lay at the feet of Boaz, and left in the morning before it was light enough for any one to recognize her like her grandson she was "prudent in matters." When young, David tended his father's sheep, and apparently while so doing he obtained the reputation for being cunning in playing, a mighty valiant man, and a man of war and prudent in matters. He obtained his reputation as a soldier early and wonderfully, for he was "but a youth," and G.o.d's most holy word a.s.serts that when going to fight with Goliath he tried to walk in armor, and could not, for he was not accustomed to it (1 Samuel xvii, 39, Douay version). Samuel shortly prior to this anointed David, and the spirit of the Lord came upon him from that day forward. If a man takes to spirits his life will probably be one of vice, misery, and misfortune, and if spirits take to him the result in the end is nearly the same. Saul being King of Israel, an evil spirit from the Lord troubled him. The devil has no ear for music, and Saul was recommended to have David to play on a harp in order that harmony might drive this evil spirit back to the Lord who sent it. The Jews' harp was played successfully, and Saul was often relieved from the evil spirit by the aid of David's ministrations. There is nothing miraculous in this; at the people's concerts many a working man has been released from the "blue devils" by a stirring chorus, a merry song, or patriotic anthem. David was appointed armor-bearer to the king, but curiously enough this office does not appear to have interfered with his duties as a shepherd; indeed the care of his father's sheep took precedence over the care of the king's armor, and in the time of war he "went and returned to feed his father's sheep."

Perhaps his "prudence in matters" induced him thus to take care of himself.

A Philistine, one Goliath of Gath (whose hight was six cubits and a span, or about nine feet six inches, at a low computation) had defied the armies of Israel. This Goliath was (to use the vocabulary of the reverend sporting correspondent of a certain religious newspaper) a veritable champion of the heavy weights. He carried in all two cwt. of armor, offensive and defensive, upon his person, and his challenge had great weight. None dared accept it among the soldiers of Saul until the arrival of David with some food for his brethren. David volunteered to fight the giant, but Saul objecting that he was not competent to take part in a conflict so dangerous, David related how he pursued a _lion and a bear_, how he caught _him_ by his beard and slew _him_. David's offer was accepted, he was permitted to fight the giant. In one verse David slew the Philistine with a stone, in another verse he slew him with the giant's own sword, while in 2 Samuel, c. xxi, v. 19, we are told that Goliath the Gitt.i.te was slain by Elhanan. Our transalators, who have great regard for our faiths and more for their pulpits, have kindly inserted the words "the brother of" before Goliath. This saves the true believer from the difficulty of understanding how Goliath of Gath could have been killed by different men at different times. David was previously well known to Saul, and was much loved and favored by that monarch. He was also seen by the king before he went forth to do battle with the gigantic Philistine. Yet Saul had forgotten his own armor-bearer and much-loved harpist, and was obliged to ask Abner who David was. Abner, captain of the king's host, familiar with the person of the armor-bearer to the king, of course knew David well; he therefore answered, "As thy soul liveth, O king, I can not tell." One day the evil spirit from the Lord came upon Saul and he prophesied. Men who are spiritually inclined often talk great nonsense under the influence of spirits, which they sometimes regret when sober. It is, however, an interesting fact in ancient spiritualism to know that Saul prophesied with a devil in him. Under the joint influence of the devil and prophecy, he tried to kill David, and when this was repeated, even after David had married the king's daughter (for whose wedding trousseau he had procured an interesting and delicate offering by the slaughter of two hundred men), then to save his own life David fled to Naioth, and Saul sent there messengers to arrest him, but the king's messengers having all become prophets, in the end Saul went himself, and this time the spirit of the Lord came upon him, and he stripped off his clothes and prophesied as hard as the rest. What he phrophesied about we do not know. In fact, the priests have made so great deduction from the profits during the plenitude of their power, that there has been little which is profitable in connection with religion left for the people.

David lived in exile for some time, having collected around him every one that was in distress, and every one that was in debt, and every one that was discontented. Saul made several fruitless attempts to effect his capture, with no better result than that he twice placed himself in the power of David, who twice showed the mercy to a cruel king which he never conceded to an unoffending people. David having obtruded himself upon Achish, King of Gath, and doubtful of his safety, feigned madness to cover his retreat. He then lived a precarious life, sometimes levying a species of blackmail upon defenseless farmers. Having applied to one farmer to make him some compensation for permitting the farm to go unrobbed, and his demand not having been complied with, David, who is a man after the heart of the G.o.d of mercy, immediately determined to murder the farmer and all his household for their wicked reluctance in submitting to his extortions. The wife of farmer Nabal compromised the matter. David "accepted her person" and ten days afterward Nabal was found dead in his bed. David afterward went with six hundred men and lived under the protection of Achish, king of Gath; and while thus residing (being the anointed one of a G.o.d who says "Thou shalt not steal,") he robbed the inhabitants of the surrounding places; being also obedient to the statute "Thou 1 shalt do no murder," he slaughtered, and left neither man nor woman alive to report his robberies to King Achish; and as he "always walked in the ways" of a G.o.d to whom "lying lips are an abomination," he made false reports to Achish in relation to his actions. Of course this was all for the glory of G.o.d, whose ways are not as our ways. Soon the Philistines were engaged in another of the constantly recurring conflicts with the Israelites. Who offered them the help of himself and band? Who offered to make war on his own countrymen?

David, the man after G.o.d's own heart, who obeyed his statutes and who walked in his ways to do only that which was right in the sight of G.o.d.

The Philistines rejected the traitor's aid, and saved David from the consummation of this baseness. While David was making this unpatriotic proffer of his services to the Philistines, his own city of Ziglag was captured by the Amalekites, who were doubtless endeavoring to avenge some of the most unjustifiable robberies and murders perpetrated by David and his followers in their country. David's own friends evidently thought that this misfortune was a retribution for David's crimes, for they spoke of stoning him. The Amalekites had captured and carried off every thing, but they do not seem to have maltreated or killed any of their enemies. David was less merciful. He pursued them, recaptured the spoil, and spared not a man of them, save 400 who escaped on camels. In consequence of the death of Saul, David soon after was elevated to the throne of Judah, while Ishbosheth, son of Saul, was made King of Israel.

But Ishbosheth, having been a.s.sa.s.sinated, David slew the a.s.sa.s.sins, when they, hoping for reward, brought him the news, and he reigned ultimately over Israel also.

As my religious readers are doubtless aware, the Lord G.o.d of Israel, after the time of Moses, usually dwelt on the top of an ark or box, between two figures of gold, and on one occasion David made a journey with his followers to Baal, to bring thence the ark of G.o.d. They placed it on a new cart drawn by oxen. On their journey the oxen stumbled and consequently shook the cart, and one of the drivers, whose name was Uzzah, fearing that G.o.d might be tumbled to the ground, took hold of the ark, apparently in order to steady it, and prevent it from overturning.

G.o.d, who is a G.o.d of love, was much displeased that any one should presume to do any such act of kindness, and killed Uzzah on the spot as a punishment for his error. This shows that if a man sees the Church of G.o.d tumbling down, he should never try to prop it up; if it be not strong enough to save itself the sooner it falls the better for human kind--that is, if they keep away from it while it is falling. David was much displeased that the Lord had killed Uzzah; in fact, David seems to have wished for a monopoly of slaughter, and always manifested displeasure when killing was done unauthorized by himself. Being displeased, David would not take the ark to Jerusalem; he left it in the house of Obed Edom, but as the Lord proved more kind to Obed Edom than he had done to Uzzah, David determined to bring it away, and he did so, and David danced before the ark in a state of semi-nudity, for which he was reproached by Michal. The story is one which, by itself, would be as entertaining to a depraved mind as any Holywell-Street pamphlet, if Lord Campbell's act did not prevent the publication of indecencies. The pages of G.o.d's most holy word, we believe, do not come within the scope of the act, and lovers of obscene language may therefore have legal gratification so long as the bible shall exist. The G.o.d of Israel, who had been leading a wandering life for many years, and who had "walked in a tent and in a tabernacle," and "from tent to tent," and "from one tabernacle to another," and who "had not dwelt in any house" since the time that he brought the Isrealites out of Egypt, was offered "an house for him to dwell in," but he declined to accept it during the lifetime of David, although he promised to permit the son of David to erect him such an abode. David being now a powerful monarch, and having many wives and concubines, saw one day the beautiful wife of one of his soldiers.

To see, with this licentious monarch, was to crave for the gratification of his l.u.s.t. The husband, Uriah, was fighting for the king, yet David was base enough to steal his wife's virtue during Uriah's absence in the field of battle. "Thou shalt not commit adultery," was one of the commandments, yet we are told by G.o.d of this David, "who kept my commandments, and who followed me with all his heart to do only that which was right in mine eyes" (1 Kings, c. xiv, v. 8). David having seduced the wife, sent for her husband, wishing to make him condone his wife's dishonor, as many a man has done in other lands, when a king or prince has been the seducer. Some hold that virtue in rags is less worth than vice when coroneted. Uriah would not be thus tricked, and David, the pious David, coolly planned, and without mercy caused to be executed, the treacherous murder of Uriah. G.o.d is all just; and David having committed adultery and murder, G.o.d punished and killed an innocent child, which had no part or share in David's crime, and never chose that it should be born from the womb of Bathsheba. After this the king David was even more cruel and merciless than before. Previously he had systematically slaughtered the inhabitants of Moab, now he sawed people with saws, cut them with harrows and axes, and made them pa.s.s through brick-kilns. Yet of this man G.o.d said he "did that which was right in mine eyes." So bad a king, so treacherous a man, a lover so inconstant, a husband so adulterous, of course was a bad father, having bad children. We are little surprised, therefore, to read that his son Ammon robbed his sister, David's daughter Tamar, of her virtue; and that Ammon was afterward slain by his own brother, David's son Absalom, and are scarcely astonished that Absalom himself, on the house-top, in the sight of all Israel, should complete his father's shame by an act worthy a child of G.o.d's selected people. Yet these are G.o.d's chosen race, and this is the family of the man "who walked in G.o.d's ways all the days of his life."

G.o.d, who is all-wise and all-just, and who is not a man that he should repent, had repented that he, had made Saul king because Saul spared one man. In the reign of David the same good G.o.d sent a famine for three years on the decendants of Abraham, and upon being asked his reason for thus starving his chosen ones, the reply of the Deity was that he sent the famine on the subjects of David because Saul slew the Gibeonites.

Satisfactory reason!--because Oliver Cromwell slew the Royalists, G.o.d will punish the subjects of Charles the Second. One reason is to profane eyes equivalent to the other, but a bishop or even a rural dean would show how remarkably G.o.d's justice was manifested. David was not behindhand in justice. He had sworn to Saul that he would not cut off his seed--i.e. that he would not destroy Saul's family. He therefore took two of Saul's sons, and five of Saul's grandsons, and gave them up to the Gibeonites, who hung them. Strangely wonderful are the ways of the Lord! Saul slew the Gibeonites, therefore years afterward G.o.d starves Judah. The Gibeonites hang men who had nothing to do with the crime of Saul, except that they are his decendants, and then we are told "the Lord was intreated for the land." Perhaps David wanted to get rid of the royal family of Saul. The anger of the Lord being kindled against Israel, and he wanting some excuse for punishing the decendants of Jacob, moved David to number his people. The Chronicles say that it was Satan, and pious people may thus learn that there is little difference between G.o.d and the Devil when rightly understood. Both are personifications founded in the ignorance of the ma.s.ses, and their continuance will cease with their credulousness. David caused a census to be taken of the tribes of Israel and Judah. There is a trivial disagreement to the extent of about 270,000 soldiers between Samuel and Chronicles, but the readers must not allow so slight an inaccuracy as this to stand between them and heaven. What are 270,000 men when looked at prayerfully? The idea that any doubt should arise is to a devout mind at the same time profane and preposterous. Infidels suggest that 1,570,000 soldiers form a larger army than the Jews are likely to have possessed. I can only add that as G.o.d is omnipotent, there is no reason to limit his power of increasing or decreasing miraculously the armament of the Jewish nation. David, it seems, did wrong in numbering his people, although we are never told that he did wrong in robbing or murdering their neighbors, or in pillaging peaceful agriculturists.

David said, "I have sinned." The king having done wrong, an all-merciful G.o.d brought a pestilence on the people, and murdered 70,000 Israelites for an offense which their ruler had committed. The angel who was engaged in this terrible slaughter stood somewhere between heaven and earth, and stretched forth his hand with a drawn sword in it to destroy Jerusalem itself, but even the blood-thirsty Deity of the bible "repented him of the evil," and said to the angel, "It is enough." Many volumes might be written to answer the inquiries--Where did the angel stand, and on what?

Of what metal was the sword, and where was it made? As it was a drawn one, where was the scabbard? and did the angel wear a sword belt?

Examined in a pious frame of mind, much holy instruction may be derived from the attempt at solution of these problems.

David now grows old and weak, and at last, notwithstanding that he has the advantage of a pretty maiden to cherish him, he wears out, and his death hour comes. Oh! for the dying words of the Psalmist! What pious instruction shall we derive from the deathbed scene of the man after G.o.d's own heart! Listen to the last words of Judah's expiring monarch. You who have been content with the pious frauds and forgeries perpetrated with reference to the deathbeds and dying words of the great, the generous, the witty Voltaire, the manly, the self-denying, the incorruptible Thomas Paine, the humane, simple, child-like man, yet mighty poet, Sh.e.l.ley--you who have turned away from these with horror, unfounded if real, come with me to the death couch of the special favorite of G.o.d. Bathsheba's child stands by his side. Does any thought of the murdered Uriah rack old David's brain, or has a tardy repentance effaced the b.l.o.o.d.y stain from the pages of his memory? What does the dying David say? Does he talk of cherubs, angels, and heavenly choirs?

Nay, none of these things pa.s.s his lips. Does he make a confession of his crime-stained life, and beg his son to be a better king, a truer man, a more honest citizen, a wiser father? Nay, not so--no word or sigh of regret, no expression of remorse or repentance escaped his lips.

What does the dying David say? This foul adulterer, whom G.o.d has made king; this red-handed robber, whose life has been guarded by "our Father which art in Heaven;" this perjured king, whose lying lips have found favor in the sight of G.o.d, and who when he dies is safe for Heaven. Does David repent? Nay--like the ravenous tiger or wolf, which once tasting blood is made more eager for the prey, he yearns for blood; he dies, and with his dying breath begs his son to bring the grey hairs of two old men down to the grave with blood. Yet this is the life of G.o.d's anointed king, the chief one of G.o.d's chosen people.

David is alleged to have written several Psalms. In one of these he addresses G.o.d in the phraseology of a member of the P. R. praising Deity that he had smitten all of his enemies on the cheek bone and broken the teeth of the unG.o.dly. In these days, when "muscular Christianity" is not without advocates, the metaphor which presents G.o.d as a sort of magnificent Benicia Boy may find many admirers. In the eighteenth Psalm, David describes G.o.d as with "smoke coming out of his nostrils and fire out of his mouth," by which "coals were kindled." He represents G.o.d as coming down from heaven, and says "he rode upon a cherub." The learned Parkhurst gives a likeness of a one-legged, four-winged, four-faced animal, part lion, part bull, part eagle, part man, and if a cloven foot be any criterion, part devil also. This description, if correct, will give some idea to the faithful of the wonderful character of the equestrian feats of Deity.

In the twenty-sixth Psalm, the writer, if David, exposes his own hypocrisy in addition to his other vices. He has the impudence to tell G.o.d that he has been a man of integrity and truth; that he has avoided evildoers, although if we are to believe the thirty-eighth Psalm, the vile hypocrite must have already been subject to a loathsome disease--a penalty consequent on his licentiousness and criminality. In another Psalm, David the liar tells G.o.d that "he that telleth lies shall not tarry in my sight." To understand his malevolent nature we can not do better than quote his prayer to G.o.d against an enemy (Psalm cix, 6-14):

"6. Set thou a wicked man over him: and let Satan stand at his right hand.

"7. When he shall be judged, let him be condemned: and let his prayer become sin.

"8. Let his days be few: and let another take his office.

"9. Let his children be fatherless, and his wife a widow.

"10. Let his children be continually vagabonds, and beg: let them seek their bread also out of their desolate places.

"11. Let the extortioner catch all that he hath: and let the strangers spoil his labor.

"12. Let there be none to extend mercy unto him: neither let there be any to favor his fatherless children.

"13. Let his posterity be cut off: and in the generation following let their name be blotted out.

"14. Let the iniquity of his fathers be remembered with the Lord: and let not the sin of his mother be blotted out."

A full consideration of the life of David must give great help to each orthodox reader in promoting and sustaining his faith. While he is spoken of by Deity as obeying all the statutes and keeping all the commandments, we are astonished to find that murder, theft, lying, adultery, licentiousness, and treachery are among the crimes which may be laid to his charge. David was a liar, G.o.d is a G.o.d of truth; David was merciless, G.o.d is merciful, and of long suffering; David was a thief, G.o.d says "Thou shalt not steal;" David was a murderer, G.o.d says "Thou shalt do no murder;" David took the wife of Uriah, and "accepted"

the wife of Nabal, G.o.d says "Thou shalt not covet thy neighbor's wife;"

Yet, notwithstanding all these things, David was a man after G.o.d's own heart.

Had this Jewish monarch any redeeming traits in his character? Was he a good citizen? If so, the bible has carefully concealed every action which would ent.i.tle him to such an appellation, and in lieu has given us the record of his attempted extortion in the case of Nabal, and furnished us with a notice of his horde of followers--outlawed, discontented, and in debt. Was he a kind and constant husband? Was he grateful to those who aided him in his hour of need? Nay; like the wounded serpent which, half frozen by the wayside, is warmed into new life in the traveler's breast, and then treacherously stabs him with his poisoned fangs, so David robbed and murdered the friends and allies of the King of Gath, who had afforded him refuge against the pursuit of Saul. Does his patriotism outshine his many vices? Does his love of country efface his many misdoings? Not even this. David was a heartless traitor who volunteered to serve against his own countrymen, and would have done so had not the Philistines rejected his treacherous help. Was he a good king? So say the priesthood now; but where is the evidence of his virtue? His crimes brought a plague and pestilence on his subjects, and his reign is a continued succession of wars, revolts, and a.s.sa.s.sinations, plottings and counterplots.