I will boldly assert that the article on “David,” which raised up so many enemies to Bayle, the first author of a dictionary of facts and of reasonings, deserves not the strange noise which was made about it. It was not David that people were anxious to defend, but Bayle whom they were solicitous4 to destroy. Certain preachers of Holland, his mortal enemies, were so far blinded by their enmity as to blame him for having praised popes whom he thought meritorious5, and for having refuted the unjust calumny6 with which they had been assailed7.
This absurd and shameful8 piece of injustice9 was signed by a dozen theologians on Dec. 20, 1698, in the same consistory in which they pretended to take up the defence of King David. A great proof that the condemnation10 of Bayle arose from personal feeling is supplied by the fact of that which happened in 1761, to Mr. Peter Anet, in London. The doctors Chandler and Palmer, having delivered funeral sermons on the death of King George II., in which they compared him to King David, Mr. Anet, who did not regard this comparison as honorable to the deceased monarch11, published his famous dissertation12 entitled, “The History of the Man after God’s Own Heart.” In that work he makes it clear that George II., a king much more powerful than David, did not fall into the errors of the Jewish sovereign, and consequently could not display the penitence which was the origin of the comparison.
He follows, step by step, the Books of Kings, examines the conduct of David with more severity than Bayle, and on it founds an opinion that the Holy Spirit does not praise actions of the nature of those attributed to David. The English author, in fact, judges the king of Judah upon the notions of justice and injustice which prevail at the present time.
He cannot approve of the assembly of a band of robbers by David to the amount of four hundred; of his being armed with the sword of Goliath, by the high priest Abimelech, from whom he received hallowed bread.
He could not think well of the expedition of David against the farmer, Nabal, in order to destroy his abode13 with fire and sword, because Nabal refused contributions to his troop of robbers; or of the death of Nabal a few days afterwards, whose widow David immediately espoused14.
He condemned15 his conduct to King Achish, the possessor of a few villages in the district of Gath. David, at the head of five or six hundred banditti, made inroads upon the allies of his benefactor16 Achish. He pillaged17 the whole of them, massacred all the inhabitants, men, women, and children at the breast. And why the children at the breast? For fear, says the text, these children should carry the news to King Achish, who was deceived into a belief that these expeditions were undertaken against the Israelites, by an absolute lie on the part of David.
Again, Saul loses a battle and wishes his armorbearer to slay18 him, who refuses; he wounds himself, but not effectually, and at his own desire a young man despatches him, who, carrying the news to David, is massacred for his pains.
Ishbosheth succeeds his father, Saul, and David makes war upon him. Finally Ishbosheth is assassinated19.
David, possessed20 of the sole dominion21, surprised the little town or village of Rabbah and put all the inhabitants to death by the most extraordinary devices — sawing them asunder22, destroying them with harrows and axes of iron, and burning them in brick-kilns.
After these expeditions there was a famine in the country for three years. In fact, from this mode of making war, countries must necessarily be badly cultivated. The Lord was consulted as to the causes of the famine. The answer was easy. In a country which produces corn with difficulty, when laborers23 are baked in brick-kilns and sawed into pieces, few people remain to cultivate the earth. The Lord, however, replied that it was because Saul had formerly24 slain25 some Gibeonites.
What is David’s speedy remedy? He assembles the Gibeonites, informs them that Saul had committed a great sin in making war upon them, and that Saul not being like him, a man after God’s own heart, it would be proper to punish him in his posterity26. He therefore makes them a present of seven grandsons of Saul to be hanged, who were accordingly hanged because there had been a famine.
Mr. Anet is so just as not to insist upon the adultery with Bathsheba and the murder of her husband, as these crimes were pardoned in consequence of the repentance27 of David. They were horrible and abominable28, but being remitted29 by the Lord, the English author also absolves30 from them.
No one complained in England of the author, and the parliament took little interest in the history of a kinglet of a petty district in Syria.
Let justice be done to Father Calmet; he has kept within bounds in his dictionary of the Bible, in the article on “David.” “We pretend not,” said he, “to approve of the conduct of David, but it is to be believed that this excess of cruelty was committed before his repentance on the score of Bathsheba.” Possibly he repented31 of all his crimes at the same time, which were sufficiently32 numerous.
Let us here ask what appears to us to be an important question. May we not exhibit a portion of contempt in the article on “David,” and treat of his person and glory with the respect due to the sacred books? It is to the interest of mankind that crime should in no case be sanctified. What signifies what he is called, who massacres33 the wives and children of his allies; who hangs the grandchildren of his king; who saws his unhappy captives in two, tears them to pieces with harrows, or burns them in brickkilns? These actions we judge, and not the letters which compose the name of the criminal. His name neither augments34 nor diminishes the criminality.
The more David is revered35 after his reconciliation36 with God, the more are his previous qualities condemnable37.
If a young peasant, in searching after she-asses finds a kingdom it is no common affair. If another peasant cures his king of insanity38 by a tune39 on the harp40 that is still more extraordinary. But when this petty player on the harp becomes king because he meets a village priest in secret, who pours a bottle of olive oil on his head, the affair is more marvellous still.
I know nothing either of the writers of these marvels41, or of the time in which they were written, but I am certain that it was neither Polybius nor Tacitus.
I shall not speak here of the murder of Uriah, and of the adultery with Bathsheba, these facts being sufficiently well known. The ways of God are not the ways of men, since He permitted the descent of Jesus Christ from this very Bathsheba, everything being rendered pure by so holy a mystery.
I ask not now how Jurieu had the audacity42 to persecute43 the wise Bayle for not approving all the actions of the good King David. I only inquire why a man like Jurieu is suffered to molest44 a man like Bayle.
点击收听单词发音
1 reverence | |
n.敬畏,尊敬,尊严;Reverence:对某些基督教神职人员的尊称;v.尊敬,敬畏,崇敬 | |
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2 spouse | |
n.配偶(指夫或妻) | |
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3 penitence | |
n.忏悔,赎罪;悔过 | |
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4 solicitous | |
adj.热切的,挂念的 | |
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5 meritorious | |
adj.值得赞赏的 | |
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6 calumny | |
n.诽谤,污蔑,中伤 | |
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7 assailed | |
v.攻击( assail的过去式和过去分词 );困扰;质问;毅然应对 | |
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8 shameful | |
adj.可耻的,不道德的 | |
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9 injustice | |
n.非正义,不公正,不公平,侵犯(别人的)权利 | |
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10 condemnation | |
n.谴责; 定罪 | |
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11 monarch | |
n.帝王,君主,最高统治者 | |
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12 dissertation | |
n.(博士学位)论文,学术演讲,专题论文 | |
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13 abode | |
n.住处,住所 | |
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14 espoused | |
v.(决定)支持,拥护(目标、主张等)( espouse的过去式和过去分词 ) | |
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15 condemned | |
adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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16 benefactor | |
n. 恩人,行善的人,捐助人 | |
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17 pillaged | |
v.抢劫,掠夺( pillage的过去式和过去分词 ) | |
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18 slay | |
v.杀死,宰杀,杀戮 | |
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19 assassinated | |
v.暗杀( assassinate的过去式和过去分词 );中伤;诋毁;破坏 | |
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20 possessed | |
adj.疯狂的;拥有的,占有的 | |
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21 dominion | |
n.统治,管辖,支配权;领土,版图 | |
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22 asunder | |
adj.分离的,化为碎片 | |
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23 laborers | |
n.体力劳动者,工人( laborer的名词复数 );(熟练工人的)辅助工 | |
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24 formerly | |
adv.从前,以前 | |
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25 slain | |
杀死,宰杀,杀戮( slay的过去分词 ); (slay的过去分词) | |
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26 posterity | |
n.后裔,子孙,后代 | |
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27 repentance | |
n.懊悔 | |
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28 abominable | |
adj.可厌的,令人憎恶的 | |
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29 remitted | |
v.免除(债务),宽恕( remit的过去式和过去分词 );使某事缓和;寄回,传送 | |
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30 absolves | |
宣告…无罪,赦免…的罪行,宽恕…的罪行( absolve的第三人称单数 ); 不受责难,免除责任 [义务] ,开脱(罪责) | |
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31 repented | |
对(自己的所为)感到懊悔或忏悔( repent的过去式和过去分词 ) | |
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32 sufficiently | |
adv.足够地,充分地 | |
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33 massacres | |
大屠杀( massacre的名词复数 ); 惨败 | |
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34 augments | |
增加,提高,扩大( augment的名词复数 ) | |
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35 revered | |
v.崇敬,尊崇,敬畏( revere的过去式和过去分词 ) | |
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36 reconciliation | |
n.和解,和谐,一致 | |
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37 condemnable | |
adj.该罚的,该受责备的 | |
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38 insanity | |
n.疯狂,精神错乱;极端的愚蠢,荒唐 | |
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39 tune | |
n.调子;和谐,协调;v.调音,调节,调整 | |
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40 harp | |
n.竖琴;天琴座 | |
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41 marvels | |
n.奇迹( marvel的名词复数 );令人惊奇的事物(或事例);不平凡的成果;成就v.惊奇,对…感到惊奇( marvel的第三人称单数 ) | |
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42 audacity | |
n.大胆,卤莽,无礼 | |
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43 persecute | |
vt.迫害,虐待;纠缠,骚扰 | |
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44 molest | |
vt.骚扰,干扰,调戏 | |
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