True Words for Brave Men Part 5

Then were they glad, because they were at rest, and so He brought them to the haven where they would be."

My friends, this was the simple faith of the old Jews. And this was the simple faith of our forefathers by land and sea. And this faith, as I believe, made England great. The faith that there was a living G.o.d, a living Lord, who would hear the cry of poor creatures in their trouble, even when they had brought their trouble on themselves. Our forefathers were not mere landsmen like the Jews, but the finest seamen the world has ever seen. And yet they were not ashamed in storm and danger to cry like the Jews unto the Lord, that He might make the storm to cease, and bring them to the haven where they would be. Yes! faith in G.o.d did not make them the less brave, skilful, cautious, scientific; and it need not make us so. Skill and science need not take away our faith in G.o.d. I trust it will not take it away, and I believe it will not take it away, as long as we can hear what I once heard, on board of one of the finest men of war {80a} in the British Navy--the ship in which and from which, all British sailors may learn their duty--when I saw some six or eight hundred men mustered on the deck for daily morning prayer, and heard the n.o.ble old prayer, which our forefathers have handed down to us, to be said every day in Her Majesty's navy: {80b}

"O eternal G.o.d who alone spreadest out the heavens, and rulest the raging of the sea; who hast compa.s.sed the waters with bounds, until day and night come to an end; be pleased to receive into Thy Almighty and most gracious protection, the persons of us Thy servants, and the fleet in which we serve. Preserve us from the dangers of the sea, and from the violence of the enemy, that we may be a safeguard unto our most gracious Sovereign Lady Queen Victoria and her dominions, and a security for such as pa.s.s on the seas upon their lawful occasions; that the inhabitants of our island may in peace and quietness serve Thee our G.o.d, and that we may return in safety to enjoy the blessings of the land, with the fruits of our labours, and with a thankful remembrance of Thy mercies, to praise and glorify Thy holy name; through Jesus Christ our Lord. Amen."

Then, as I stood upon that deck, and heard that solemn appeal to G.o.d, before each man went about his appointed duty for the day, said I to myself, "The ancient spirit is not dead. It may be that it is sleeping in these prosperous times. But it is not dead, as long as this nation by those prayers confesses that we ought at least to believe in a G.o.d who hears our prayers, by land and sea. Those grand words were perhaps nothing but a form to most of the men who heard them. But they were a form which bore witness to a truth which was true, even if they forgot it--a truth which they might need some day, and feel the need of, and cling to, as the sailors of old time clung to it. Those words would surely sink into the men's ears, and some day, it might be, bear fruit in their hearts. In storm, in wreck, in battle, and in the hour of death, and in the day of judgment, these words would surely rise in many a brave fellow's memory, and help him to do his duty like a man, because there was a living Lord and G.o.d above him who knew his weakness and would hear his prayers."

And we, my friends, here safe on land, we have a national prayer, or rather a series of prayers, to Christ as G.o.d, which ought to remind us of that n.o.ble truth which the 107th Psalm is meant to teach. You hear it all of you every Sunday morning. I mean the Litany. That n.o.ble composition, which seems to me more wise as a work of theology, more beautiful as a work of art, the oftener I use it--That Litany, I say, is modelled on the 107th Psalm; and it expresses the very heart and spirit of our forefathers three hundred years ago. It bids us pray to be delivered from every conceivable harm, to Father, Son, and Holy Spirit.

And then it prays for every conceivable blessing, not only for each of us separately, but for this whole nation of England, Great Britain, and Ireland, and for all the nations on earth, and for the heathen and the savage.

Of course, just because it is a National prayer, and meant for all Englishmen alike, all of it does not suit each and every one of us at the same time. Each heart knows its own bitterness. Each soul has its own special mercy to ask. But there is a word in the Litany here, and another there, which will fit each of us in turn, if we will but follow it. One may have to pray to be delivered from pride, vain-glory, and hypocrisy--another to be delivered from foul living and deadly sin--another to be delivered, or to have those whom he loves delivered, from battle, murder, and sudden death. Another to be delivered from the dangers of affliction and tribulation; another from the far worse danger of wrath; but all have to pray to be delivered from something. And all have to pray to the same deliverer--Christ, who was born a Man, died a man, and rose again a man, that He might know what was in man, and be able to succour those who are tempted, seeing that He was tempted in all things like as we are, yet without sin.

But there is a part--the latter part--of that Litany which, I think, many do not understand or feel. Perhaps they have reason to thank G.o.d that they do not understand or feel it; yet, the day may come--a day of sadness, fear, perplexity, sorrow, when they will understand it, and thank G.o.d that their forefathers placed it in the prayer-book, for them to fall back upon, as comfort and hope in the day of trouble; putting words into their mouths and thoughts into their hearts, which they, perhaps, never would have found out for themselves.

I mean that latter part of the Litany which talks of the evils which the craft and subtilty of the devil or men work against us, that they may be brought to nought, and by the providence of G.o.d's goodness be dispersed, that we may be hurt by no persecutions--which calls on Christ to arise and deliver us, for His name's sake and His honour, which pleads before G.o.d the n.o.ble works which He did in the days of our forefathers; and which continues with short prayers, almost cries, which have something in them of terror, almost of agony. What have such words to do with us? Why are they put into the mouths of us English, safe, comfortable, prosperous, above almost all the nations upon earth?

Ah! my friends, those prayers, when they were first put into our prayer- book, were spoken for the hearts of Englishmen. They were not prayers for one afflicted person here, and another there,--they, too, were National prayers. They were the cries of the English nation in agony--in the time when, three hundred years ago, the mightiest nations and powers of Europe, temporal and spiritual, were set against this little isle of England, and we expected not merely to be invaded and conquered, but destroyed utterly and horribly with sword and fire, by the fleets and armies of the King of Spain. In that great danger and war our forefathers cried to G.o.d; and they cried all the more earnestly, because they felt that their hands were not clean; that they had plenty and too many sins to be "mercifully forgiven," and that at best they could but ask G.o.d "mercifully to look upon their infirmities," and, "for the glory of His name, turn from them those evils which they most righteously had deserved." But nevertheless they cried unto G.o.d in their great agony, because they had the spirit of the old Psalmist, who said, "They cried unto the Lord in their trouble, and He delivered them out of their distress."

And what answer G.o.d made to their prayers all the world knows, or should know. For if He had not answered their prayer, we should not be here this day, a great, and strong, and prosperous nation, with a pure Church and a free Gospel, and the Holy Bible if he wills, in the hands of the poorest child. Unless prayer be a dream, and there be no G.o.d in heaven worth calling a G.o.d--then did G.o.d answer the prayers of our forefathers three hundred years ago, when they cried unto Him as one nation in their utter need.

But some will say--this may be all very true and very fine, but we are in no such utter need now. Why should we use those prayers?

My dear friends, let me say, if you are not now in utter need, in terror, anxiety, danger, if you have no need to cry to Christ, "Graciously look upon our afflictions; pitifully behold the sorrows of our hearts," how do you know that there is not some one in any and every congregation who is?

And you and I, if we have said the Litany in spirit and in truth, have been praying for them. The Litany bids us speak as members of a Church, as citizens of a nation, bound together by the ties of blood and of laws, as well as self-interest. The Litany bids us say, not selfishly and apart, Graciously look on _my_ afflictions, but on _our_ afflictions--the afflictions of every English man, and woman, and child, who is in trouble, or ever will be in trouble _hereafter_. Oh, remember this last word. Generations long since dead and buried have prayed for you, and G.o.d has heard their prayers; and now you have been praying for your children, and your children's children, and generations yet unborn, that, if ever a dark day should come over England, a time of want and danger and perplexity and misery, G.o.d would deliver them in their turn out of their distress. And more; you have been teaching your children, that they may teach their children in turn, and pray and cry to G.o.d in their trouble; and thus this grand old Litany is to us, and to those we shall leave behind us a precious National heir-loom, teaching us and them the lesson of the 107th Psalm--that there is a Lord in heaven who hears the prayers of men, the sinful as well as the sorrowful, that when they cry unto the Lord in their trouble, He delivers them out of their distress, and that men should therefore praise the Lord for His goodness, and declare the wonders which He doeth for the children of men.

XII. WILD TIMES, OR DAVID'S FAITH IN A LIVING G.o.d.

"David therefore departed thence, and escaped to the cave Adullam: and when his brethren and all his father's house heard it, they went down thither to him. And every one that was in distress, and every one that was in debt, and every one that was discontented, gathered themselves unto him; and he became a captain over them: and there were with him about four hundred men."--1 SAM. xxii. 1, 2.

In every country, at some time or other, there have been evil days--days of violence, tyranny, misrule, war, invasion, when men are too apt, for want of settled law, to take the law into their own hands; and the land is full of robbers, outlaws, bands of partizans and irregular soldiers--wild times, in which wild things are done.

Of such times we here in England have had no experience, and we forget how common they are; we forget that many great nations have been in this state again and again. We forget that almost all Europe was in that wild and lawless state in our fathers' times, and therefore we forget that the Bible, which tells man his whole duty, must needs tell men about such times as those, and how a man may do his duty, and save his soul therein.

For the Bible is every man's book, and has its lesson for every man. It is meant not merely for comfortable English folk, who sit at home at ease, under just laws and a good government. It is meant just as much for the opprest, for the persecuted, for the man who is fighting for his country, for the man who has been found fighting in vain, and is simply waiting for G.o.d's help, and crying, "Lord, how long? how long ere Thou avenge the blood that is shed?" It is meant as much for such as for you and me; that every man, in whatever fearful times he may live, and whatever fearful trials he may go through, and whatever fearful things he may be tempted to do, and, indeed, may have to do, in self-defence, may still be able to go to the Bible, there to find light for his feet, and a lantern for his path, and so that he may steer through the worst of times by Faith in the Living G.o.d.

Again, such lawless times are certain to raise up bold and adventurous men, more or less like David. Men of blood--who are yet not altogether bad men--who are forced to take the law into their own hands, to try and keep their countrymen together, to put down tyrants and robbers, and to drive out invaders. And men, too, suffering from deep and cruel wrongs, who are forced for their lives' sake, and their honour's sake, to escape--to flee to the mountains and the forests, and to foreign lands, and there live as they can till times shall be better. There have been such men in all wild times--outlaws, chiefs of armed bands, like our Robin Hood, whose name was honoured in England for hundreds of years as the protector of the poor and the opprest, and the punisher of the Norman tyrants: a man made up of much good and much evil, whom we must not judge, but when we think of him, only thank G.o.d that we do not live in such times now, when no man's life or property, or the honour of his family was safe.

Such men, too, in our fathers' days, were the Tyrolese heroes, Hofer and the Good Monk who left, the one his farm and the other his cloister, to lead their countrymen against the invading French; men of blood, who were none the less men of G.o.d. And such is, in our own days, that famous Garibaldi, whose portrait hangs in many an English cottage, for a proof that though we, thank G.o.d, do not need such men in peaceful England, our hearts bid us to love and honour them wherever they be. There have been such men in all bad times, and there will be till the world's end, and they will do great deeds, and their names will be famous, and often honoured and adored by men.

Now, what does the Bible say of such men? Does it give any rule by which we may judge them? any rule which they ought to obey? Can G.o.d's blessing be on them? Can they obey G.o.d in that wild and dark and dangerous station to which He seems to have called them--to which G.o.d certainly called Hofer and the Good Monk?

I think if the Bible did not answer that question it would not be a complete book--if it spoke only of peaceful folk, and peaceful times; when, alas! from the beginning of the world, the earth has been but too full of violence and misrule, war and desolation. But the Bible _does_ answer that question. A large portion of one whole book is actually taken up with the history of a young outlaw--of David, the shepherd boy, who rises through strange temptations and dangers to be a great king, the first man who, since Moses, formed the Jews into one strong united nation. It does not hide his faults, even his fearful sins, but it shows us that he _had_ a right road to follow, though he often turned aside from it. It shows us that he could be a good man if he chose, though he was an outlaw at the head of a band of ruffians; and it shows us the secret of his power and of his success--_Faith in the Living G.o.d_.

Therefore it is that after the Bible has shown us (in the Book of Ruth) worthy Boaz standing among his reapers in the barley field, it goes on to show us Boaz's great-grandson, David, a worthy man likewise, but of a very different life, marked out by G.o.d from his youth for strange and desperate deeds; killing, as a mere boy, a lion and a bear, overthrowing the Philistine giant with a sling and a stone, captain of a band of outlaws in the wilderness, fighting battles upon battles; and at last a king, storming the mountain fortress of Jerusalem, and setting up upon Mount Zion, which shall never be removed, the Throne of David. A strange man, and born into a strange time. You all know the first part of David's history--how Samuel secretly anoints David king over Israel, and how the Spirit of the Lord comes from that day forward upon the young lad (1 Samuel xvi. 12). How king Saul meanwhile fell into dark and bad humours. How the Spirit of the Lord--of goodness and peace of mind--goes from him, and an evil spirit from the Lord troubles him. Then how young David is sent for to play to him on his harp (1 Samuel xvi.), and soothe his distempered mind. Already we hear of David as a remarkable person; we hear of his extraordinary beauty, his skill in music; we hear, too, how he is already a man of war, and a mighty valiant man, and prudent in matters, and the Lord is with him.

Then follows the famous story of his killing Goliath the Philistine (1 Samuel xvii.). Poor, distempered Saul, it seems, had forgotten him, though David had cured his melancholy with his harp-playing, and had actually been for a while his armour-bearer, for when he comes back with the giant's head, Saul has to ask Abner who he is; but after that he will let him go no more home to his father.

Then follows the beautiful story of Jonathan, Saul's gallant son (1 Samuel xviii.), and his love for David. Then of Saul's envy of David, and how, in a sudden fit of hatred, he casts his javelin at him. Then how he grows afraid of him, and makes him captain of a thousand men, and gives him his daughter, on condition of David's killing him two hundred Philistines. And how he goes on, capriciously, honouring David one day and trying to kill him the next. While David rises always, and all Israel and Judah love him, and he behaves himself more wisely than all the servants of Saul. At last comes the open rupture. Saul, after trying to murder David, sends a.s.sa.s.sins to his house, and David flees for his life once and for all. He has served his master Saul loyally and faithfully. There is no word of his having opposed Saul, set himself up against him, boasted of himself, or in any way brought his anger down upon him. Saul is his king, and David has been loyal and true to him.

But Saul's envy has grown to hatred, and that to murder. He murders the priests, with all their wives and children, for having given bread and shelter to David. And now David must flee into the wilderness and set up for himself, and he flees to the cave of Adullam (1 Samuel xxii.); and there you see the Bible does not try to hide what David's position was, and what sort of men he had about him--his brethren and his father's house, who were afraid that Saul would kill them instead of him, after the barbarous Eastern fashion, and among them the three sons of Zeruiah, his sister; and everyone who was discontented, and everyone who was in debt, all the most desperate and needy--one can conceive what sort of men they must have been. The Bible tells us afterwards of the wicked men and men of Belial who were among them--wild men, with weapons in their hands, and nothing to prevent their becoming a band of brutal robbers, if they had not had over them a man in whom, in spite of all his faults, was the Spirit of G.o.d.

We must remember, meanwhile, that David had his temptations. He had been grievously wronged. Saul had returned him evil for good. All David's services and loyalty to Saul had been repaid with ingrat.i.tude and accusations of conspiracy against him. What terrible struggles of rage and indignation must have pa.s.sed through David's heart! What a longing to revenge himself! He knew, too, for Samuel the prophet had told him, that he should be king one day. What a temptation, then, to make himself king at once! It was no secret either. The people knew of it. Jonathan, Saul's son, knew of it, and, in his n.o.ble, self-sacrificing way, makes no secret of it (1 Samuel xx.). What a temptation to follow the fashion which is too common in the East to this day, and strike down his tyrant at one blow, as many a man has done since, and to proclaim himself king of the Jews. Yes, David had heavy temptations--temptations which he could only conquer by faith in the Living G.o.d. And, because he masters himself, and remains patient and loyal to his king under every insult and wrong, he is able to master that wild and desperate band of men, and set them an example of patience and chivalry, loyalty and justice; to train them to be, not a terror and a scourge to the yeomen and peasants round, but a protection and a guard against the Philistines and Amalekites, and, in due time, his trusty bodyguard of warriors--men who have grown grey beside him through a hundred battles, who are to be the foundation of his national army, and help him to make the Jews one strong and united prosperous kingdom.

All this the shepherd lad has to do, and he does it, by faith in the Living G.o.d, and so makes himself for all ages to come the pattern of perfect loyalty. And now, let us take home this one lesson--That the secret of David's success is not his beauty, his courage, his eloquence, his genius; other men have had gifts from G.o.d as great as David's, and have misused them to their own ruin, and to the misery of their fellow- men. No; the secret of David's success is his faith in the Living G.o.d; and that will be the secret of our success. _Without_ faith in G.o.d, the most splendid talents may lead a man to be a curse to himself and to his neighbours. _With_ faith in G.o.d, a very common-place person, without any special cleverness, may do great things, and make himself useful and honoured in his generation.

XIII. DAVID AND NABAL, OR SELF-CONTROL.

"And David said to Abigail, Blessed be the Lord G.o.d of Israel, which sent thee this day to meet me: And blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood, and from avenging myself with mine own hand."--1 SAMUEL xxv. 32, 33.

The story of David and Nabal needs no explanation. It tells us of part of David's education--of a great lesson which he learnt--of a great lesson which we may learn. It is told with a dignity and a simplicity, with a grace and liveliness which makes itself understood at once, and carries its own lesson to any one who has a human heart in him.

"And there was a man in Maon, whose possessions were in Carmel"--the park gra.s.s upland with timber trees--not the northern Carmel where Elijah slew the prophets of Baal, but the southern one on the edge of the desert.

"And the man was very great, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel. Now the name of the man was Nabal; and the name of his wife Abigail: and she was a woman of good understanding, and of a beautiful countenance: but the man was churlish and evil in his doings; and he was of the house of Caleb." Caleb was Joshua's friend, who had conquered all that land in Joshua's time.

Nabal, therefore, had all the pride of a man of most ancient and n.o.ble family--and no shame to him if he had had a n.o.ble, courteous, and generous heart therewith, instead of being, as he was, a stupid and brutal person.

"And David heard in the wilderness that Nabal did shear his sheep. And David sent out ten young men, and David said unto the young men, Get you up to Carmel, and go to Nabal, and greet him in my name: And thus shall ye say unto him that liveth in prosperity, Peace be to thee, and peace be to thine house, and peace be to all that thou hast. And now I have heard that thou hast shearers: now thy shepherds which were with us, we hurt them not, neither was there ought missing unto them, all the while they were in Carmel. Ask the young men, and they will show thee. Wherefore let the young men find favour in thine eyes: for we come in a good day: give, I pray thee, whatsoever cometh to thine hand unto thy servants, and unto thy son David. And when David's young men came, they spake to Nabal, according to all thee words of David, and ceased."

Nabal refuses; and in a way that shows, as his wife says of him, how well his name fits him--a fool is his name, and folly is with him. Insolently and brutally he refuses, as fools are wont to do. "And Nabal answered David's servants, and said, Who is David? and who is the son of Jesse?

there be many servants now-a-days that break away every man from his master. Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men whom I know not whence they be?"

"As slaves break away from their master." This was an intolerable insult. To taunt a free-born man, as David was, with having been a slave and a runaway. It is hard to conceive how Nabal dared to say such a thing of a fierce chieftain like David, with six hundred armed men at his back; but there is no saying what a fool will not do when the spirit of the Lord is gone from him, and his own fancy and pa.s.sions lead him captive.

So David's young men came and told David. "And David said to his men, Gird every man on his sword. And they girded on every man his sword; and David also girded on his sword: and there went up after David about four hundred men; and two hundred abode by the stuff."

That is a grand pa.s.sage--grand, because it is true to human nature, true to the determined, prompt, kingly character of David. He does not complain, bl.u.s.ter, curse over the insult as a weak man might have done.

He has been deeply hurt, and he is too high-minded to talk about it. He will do, and not talk. A dark purpose settles itself instantly in his mind. Perhaps he is ashamed of it, and dare not speak of it, even to himself. But what it was he confessed afterwards to Abigail, that he purposed utterly to kill Nabal and all his people. David was wrong of course. But the Bible makes no secret of the wrong-doings of its heroes.

It does not tell us that they were infallible and perfect. It tells us that they were men of like pa.s.sions with ourselves, in order that by seeing how they conquered their pa.s.sions we may conquer ours.

Meanwhile, Nabal's young men, his servants and slaves, see the danger, and go to Abigail. "One of the young men told Abigail, saying, Behold, David sent messengers out of the wilderness to salute our master; and he railed on them. But the men were very good unto us, and we were not hurt, neither missed we any thing, as long as we were conversant with them, when we were in the fields: They were a wall unto us both by night and day, all the while we were with them keeping the sheep. Now therefore know and consider what thou wilt do; for evil is determined against our master, and against all his household: for he is such a son of Belial, that a man cannot speak to him. Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched corn, and an hundred cl.u.s.ters of raisins, and two hundred cakes of figs, and laid them on a.s.ses. And she said unto her servants, Go on before me; behold, I come after you. But she told not her husband Nabal."

And then follows the beautiful scene which has been the subject of many a n.o.ble picture. The fair lady kneeling before the terrible outlaw in the mountain woods, as she came down by the covert of the hill, and softening his fierce heart with her beauty and her eloquence and her prayers, and bringing him back to his true self--to forgiveness, generosity, and righteousness.

"And when Abigail saw David, she hasted, and lighted off the a.s.s, and fell before David on her face, and bowed herself to the ground, and fell at his feet, and said, Upon me, my lord, let this iniquity be: and let thine handmaid, I pray thee, speak in thine audience, and hear the words of thine handmaid. Let not my lord, I pray thee, regard this man of Belial, even Nabal: for as his name is, so is he; Nabal is his name, and folly is with him; but I, thine handmaid, saw not the young men of my lord, whom thou didst send. Now therefore, my lord, as the Lord liveth, and as thy soul liveth, seeing the Lord hath withholden thee from coming to shed blood, and from avenging thyself with thine own hand, now let thine enemies, and they that seek evil to my lord, be as Nabal. . . . I pray thee forgive the trespa.s.s of thine handmaid: for the Lord will certainly make my lord a sure house; because my lord fighteth the battles of the Lord, and evil hath not been found in thee all thy days."

And she conquers. The dark shadow pa.s.ses off David's soul, and he is again the true, chivalrous, G.o.d-fearing David, who has never drawn sword yet in his own private quarrel, but has committed his cause to G.o.d who judgeth righteously, and will, if a man abide patiently in Him, make his righteousness as clear as the light, and his just-dealing as the noonday.

Frankly he confesses his fault. "Blessed be thy advice, and blessed be thou which has kept me this day from coming to shed blood, and from avenging myself with mine own hand. For in very deed, as the Lord G.o.d of Israel liveth, which has kept me back from hurting thee, except thou hadst hasted and come to meet me, surely there had not a man been left unto Nabal by the morning light." Then follows the end. Abigail goes back to Nabal. Then the bully shows himself a coward. The very thought of the danger which he has escaped is too much for him. His heart died within him. "And Abigail came to Nabal; and behold, he held a feast in his house like the feast of a king; and Nabal's heart was merry within him, for he was very drunken: wherefore she told him nothing less or more until the morning light. But it came to pa.s.s in the morning, when the wine was gone out of Nabal, and his wife had told him these things, that his heart died within him, and he became as a stone. And it came to pa.s.s, about ten days after, that the Lord smote Nabal, that he died." One can imagine the picture for oneself. The rich churl sitting there in the midst of all his slaves and his wealth as one thunderstruck, helpless and speechless, till one of those mysterious attacks, which we still rightly call a stroke, and a visitation of G.o.d, ends him miserably. And when he is dead, Abigail becomes the wife of David, and shares his fortunes and his dangers in the wilderness.

Now, what may we learn from this story? Surely what David learnt--the unlawfulness of revenge. David was to be trained to be a perfect king by learning self-control, and therefore he has to learn that he must not punish in his own quarrel. If he must not lift up his hand against Saul, on the ground of loyalty, neither must he lift up his hand against Nabal, on the deeper ground of justice and humanity.

But from whom did David learn this? From himself. From his own heart and conscience, enlightened by the Spirit of G.o.d. Abigail gave him no commandment from G.o.d, in the common sense of the word. She only put David in mind of what he knew already. She appeals to his known n.o.bleness of mind, and takes for granted that he will hear reason--takes for granted that he will do right--and so brought him to himself again.

The Lord was withholding him, she says, from coming to shed blood, and avenging himself with his own hand. But that would have been of no avail had there not been something in David's own heart which answered to her words. For the Spirit of G.o.d had not left David; and it was the Spirit of G.o.d which gave him n.o.bleness of heart--the Spirit of G.o.d which made him answer, "Blessed be the Lord G.o.d of Israel who sent thee this day to meet me; and blessed be thy advice, and blessed be thou which hast kept me this day from shedding of blood."

Though Abigail did not pretend to bring a message from G.o.d, David felt that she had brought one. And she was in his eyes not merely a suppliant pleading for mercy, but a prophetess declaring to him a divine law which he dare not resist. "It has been said by them of old time," our blessed Lord tells us, "an eye for an eye, and a tooth for a tooth; thou shalt love thy neighbour and hate thine enemy." This is the first natural law which a savage lays down for himself. There is a rude sense of justice in it, mixed up with the same brute instinct of revenge which makes the wild beast turn in rage upon the hunter who wounds him. But our Lord Jesus Christ brings in a higher and more spiritual law. Punishment is to be left to the magistrate, who punishes in G.o.d's name. And where the law cannot touch the wrongdoer, G.o.d, who is the author of law, can and will punish. "Vengeance is mine, I will repay, saith the Lord." Yes! if punishment must be, then let G.o.d punish. Let man forgive. I say unto you, said our Lord, "Love your enemies. Do good to them that hate you--bless them that curse you--pray for them that despitefully use you and persecute you, that you may be the children of your Father which is in heaven, for He maketh His sun to shine upon the evil and the good, and sendeth rain on the just and the unjust."