The subtle power of a sinful motive. The narrative simply states outward facts; but the form of them compels the belief that David's actions were now governed by a subtle motive, sinful in its nature, complete in its mastery over intellect and will, and so able to dominate bis entire nature that its own real character should all the time be dis- guised. It is a difficult matter to disintegrate the complex movements of the mind or to present an accurate psychological analysis of an act of sin; but we m&y trace in David's case a few features of sin in its subjective workings. An underlying sinful motive may so operate as- L To SECURE BEFORE THE D."TELLECT A GOOD ARRAY OF REARONS FOR AN ACT. David must have formulated reasons for hie proposal to number the people. Most probably he thought it was a natural thing after all the vicissitudes the nation bad passed through. It would afford an occasion of showing how God had blessed and rirospered the people. He would be in a better position to make up any defects that might be discovered in the defences of the country. The knowledge of their unity and strength would give encouragement and confidence to men apprehensive of danger from without. The result, becoming known among neighbouring nations, would a.et as a check on their aggressive- ness. His successor to the throne would be in possession of facts that would help his administration of affairs, and there would be some comfort in seeing how far Israel was realizing the hopes held out to their ancestors. Such reasons may seem to be the out- come of mere intellectual activity; but in reality they are set in order by the subtle influence of the ruling motive over the intellectual powers. Men do not know to what extent the form and order of their thin.kings are rletermined by the governing desire. Herein lies much of the deceitfulness of sin. The useful nature of facts can easily be seen when the disposition would have it so. The devil was a clever reasoner in Eden. The inner adversary of our sonl, be it evil motive or propensit.v, practically, by influence over the intellect, performs the part of a cogent reasoner, and makes out a case for the consent of the reason. II. To DIVERT CONSCIENCE FROM ITSELF. Conscience was alive in David when first the question of numbering occurred to him, but when once the idea is entertained and the subtle unspoken motive has strengthened its hold on the mind by being temporarily cherished, it so operates as to weaken the gaze of conscience on itself and virtually divert it to more incidental circumstances. An evil motive cannot live face to face with a live conscience; but if by persistence it cau get lodgment among the many feelinas of the heart, and as it were be hidden from direct single gaze, it cari, by its conta~ious nature create a condition of things that the conscience shall be occupied with other ~vils inferi~r in rank, while it does its deadly work almost without coming 1nto consciousness. So many a man fiuds his conscience busy with straining out a gnat while the evil disposition most cherished is free to devour a camel. Hence, even great sim,ers a.re sometimes precise and punctilious in minor matters. dtt, 11:lttV, 1-26.J TitEl SECO:ND BOOK or SAMUEL. 603
III. To OIVE OBBTINAOY TO THl!I WILL. It eeems etra.nge that David should have 'fontured to go against the deliberate protest of Joab and the chief military men. His disregard of Jonb's wishes can, perhaps, be explained by bis previous quarrels with him; but tbat he should have gone a.iainst the judgment of the chief men in the army is explicable only on the moral and psychological principle that the subtle power of an ovil motive, when cherished, imparts a. peculiar obstinacy to the will. We see this in human life. The persistence of men in carrying out a sinful feeling, active though not perhaps distinct in consciousness, is a.mazing. Tbe will is ~o imbued with the feeling as to be proof against all reason and all but physical force. This is the real bondage. 'l'his led Augustine to say that man, as a. sinner, is not free. There is some- thing akin to the blindness and insensibility a.nd mechanical necessity of physical forces in a will subject to the rule of a. sinful motive. lV. To ENSURE SELF-COMPOSURE. David seems to have set about this business with coolness, and to have been calmly determined to see it through. There was no excite- ment, and whatever occasional gleams of conscience may have fallen on the dark recesses where the hidden sinful motive lay doing its subtle work, they did not per- manently affect the self-possession of his life. The sudden breaking of the spell came after the nine months and twenty days. Restlessness and anxiety during a. sinful course can only arise when conscience and desire are face to face, and conscience is not diverted from its gaze. When the governing feeling has, by subtle action, brought intellect, conscience, and will into subjection, or rather when its nature has somehow tainted and"weakened them all, there is a. peace and composure which, if not of God, is nevertheless serviceable for the execution of a purpose. It is the bane of some wicked men that their strength is firm. It is an evil omen for a religious man when he is undis- turbed in doing what others know to be wrong. "Grey hairs are upon him, and he knoweth it not." • GENERAL LESSONS. 1. It becomes men in the most favourable circumstances to remember that they are open to incitements to evil as truly as the most unfavoured. 2. The more e1evated our position in the religious life the more subtle are the tempta- tions of the great adversary. 8. It is possible for a really good man to becloud his last days by falling into sin through lack of watchfulness and prayer against the more secret forms of evil. ,