Part 10 (1/2)
This, we conceive, to be the most baleful conclusion which is drawn from this history. And could it be made to appear that such was David's state, for so long a term, we see no way to avoid the conclusion--see not but the idea which the scriptures give of religion as a holy principle, productive of a holy life, must be relinquished.
Such is the idea which the scriptures do give of religion--they teach, that it changeth the heart, and forms the new creature--that ”in this the children of G.o.d are manifest, and the children of the Devil; that whomever doeth not righteousness is not of G.o.d; that by their fruits we are to know men.”
Thus speaks that holy book which we believe to be from G.o.d, and to shew us the way of salvation. But if the children of G.o.d are not made to differ from others, if they may live in allowed disregard of the law of G.o.d, like others, these distinctions are idle and unworthy our regard. This matter demands our attention.
From the subject before us, the errors now mentioned draw their chief support.
We do not flatter ourselves that we can stop mouths of scoffers, or so clearly elucidate this dark part of the book of G.o.d, that it will no more be abused to the purposes of depravity; but believe that it may be made apparent that it hath been mistaken and perverted; and thereby rendered the more mischievous. This will now be attempted.
That David remained unconcerned and devoid of repentance for the sins which he committed in the matter of Uriah, till awakened to consideration by the ministry of Nathan, seems to have been taken for granted, and to have been the ground of these abuses. This may have been the common opinion. Whether it is founded in reality, we will now inquire.
Or those who argue from a supposition that this was the case, we ask evidence that it was so. That we have no express declaration that Nathan found him a penitent, we conceive to be all that can be alleged as evidence that he remained till that time impenitent. To which may be rejoined, that we have no express declaration that Nathan found him impenitent. The fact is, both scripture and profane history are silent respecting the state of David's mind from the commission of the sins, till he was visited by the prophet. We are left therefore to judge the matter on other grounds. And on what grounds can we form a more profitable opinion than by considering _the general character of the man--the nature and effects of renewing grace--and the temper and conduct of the delinquent when he was reproved by the prophet_? From a consideration of these we may derive the most probable solution of the question, or judge what was probably the state in which David was found by Nathan.
It may be proper to premise,
I. That good men, while in this state of imperfection, should be surprized by temptation into sins, and even heinous sins, is neither new nor strange. Many instances occur in the history of the saints recorded in the scriptures. ”Aaron, the saint of the Lord,” and Moses, whose general character was that of ”a servant, faithful in all G.o.d's house,” were both seduced into sins of such enormity that they were excluded the land of promise, in common with rebellious Israel. Among New Testament saints similar lapses are observable. Even the apostles forsook the Savior, and fled when Judas led forth the hostile band to apprehend him; and Peter, when under the influence of fear, with oaths and imprecations ”denied the Lord that bought him!” The habitual temper of these good men could not be argued--from these sudden acts.
Neither is judgment to be formed of others, except by observing the general tenor of their lives. Strong and unexpected temptations may, and often do, seduce the best of those who remain in the body and retain the weakness of fallen creatures yet on trial.
II. There is something in each one's const.i.tution which predisposes to certain sins. To every person there is a ”sin which most easily besets him”--from which he is liable to stronger temptation than from other sins--and temptation to such sins may rise from concurring circ.u.mstances, above its natural state, and become almost invincible.
Nor will any person who reads the history of David doubt to what particular sin he was naturally most disposed. Neither are we insensible how one sin prepares the way for another, and strengthens temptation to it.
David's sins on the occasion before us were complicated and exceeding sinful. But we know how he was seduced to the first, and how the others followed of course.
Respecting the state in which he was found by Nathan we may judge,
I. From his general character. This is so well known, that the bare mention is almost sufficient. The scriptures teach us that he was pious from his youth. When Samuel was sent to anoint him, sufficient intimation was given that his heart was right with G.o.d. When Elijah, the first born of Jesse palled before the prophet, pleased with his appearance, he supposed him to be the man whom G.o.d had chosen to rule his people--”Surely the Lord's anointed is before him”'--but G.o.d refused him with this declaration, ”The Lord seeth not appearance, but the Lord looketh on the heart.” David's after life justified the preference then given him.
No person acquainted with his history as contained in the sacred records, will scruple his general devotedness to the service of G.o.d.
Should doubt arise, we may refer to the charter given of him by the pen of inspiration, about half a century after his death. ”David did that which was right in the sight of the Lord, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hitt.i.te.” *
* 1 Kings xv. 5.
In that matter he greatly erred. There is no need however to consider him as then fallen from grace. The remains of depravity which continues after renovation, are sufficient under existing circ.u.mstances to account for his fall on that occasion. But it is inconcievable that a person of established piety should remain for a whole year stupid and unconcerned under the guilt of such transgressions; and the utter improbability of such an event will be further apparent, if we attend,
II. To the nature and effects of renewing grace. It is no less true of holy than of unholy principles, that they are operative. The governing principle, whatever it may be, will bring forth fruit according to its nature. A GOOD man may be surprized into sin, as we have seen, but he will not go deliberately into the way of it, like the wicked. Neither do the two characters, when they have been seduced into sin, reflect upon it with similar feelings and views. When the good think on their ways, they are grieved and humbled for their faults, and turn their feet to G.o.d's testimonies; but the wicked bless themselves in their hearts, as fortunate in the accomplishment of their vicious desires.
The good maintain a sense of G.o.d's presence--”Thou G.o.d seeth me.” The wicked forget G.o.d or doubt his attention to their temper and conduct --”How doth G.o.d know? Is there knowledge in the most high?”
It is not strange if those whose only joys are the pleasures of sense, felicitate themselves when they attain them; but those who love and fear the Lord, and prefer his favor above all earthly joys, must have other views. If sensible that they have offended G.o.d, and incurred his displeasure, it greives them at their hearts, and fills them with deep concern.
Apart from all considerations of interest, the good see a baseness and deformity in sin, which render it the object of their aversion. They consider it the disgrace of their rational nature, and are humbled and abased when conscious that temptation hath prevailed to seduce them from the paths of rect.i.tude. IT will not be imagined that David could banish thought, and drive away reflection, for a whole year after the commission of such enormous sin; as he committed in the matter now before us.
It is presumed that no man, retaining reason was ever able soon to forget any enormity, which he knew himself guilty. The remembrance always haunts the imagination, and conscience goads the mind with a thousand stings. The delinquent hath not power to prevent it. He cannot drive away thought, and turn off his attention to other objects.
It is further presumed, that every good man is formed to the habit of reflection; that he often enters into himself by a serious attention to his state; considers his temper; review's his conduct, and brings both to the divine standard, that he may know himself, and reform whatever is amiss.
A person of David's character, especially circ.u.mstanced as he was at that time, could not possibly have been dest.i.tute of considerations.
The society of the woman who had been the occasion of the crimes which had so maimed his character, must have brought those crimes to his remembrance, and kept them on his mind. Every time she came into his presence, or cheered him by her smiles, a group of affecting thoughts must have rushed in upon him; his first offence, an offence which the law of his G.o.d would have obliged him to punish with death, in a subject, and his after, and still more enormous sins, which he had committed to hide the first, and possess the object which he was forbidden even to covet, would occur to his mind. From the lovely object in his presence, his mind would naturally revert to her late, first greatly injured, and then murdered husband; to his faithfulness and zeal for the honor of his king and country, which had torn him from the embraces of a lovely partner, and the society of a family dear to him, and would not even suffer him to visit them when liberty was given him of his prince; to his careful attention to deliver the letters, by which he had unsuspectingly borne the mandate for his own murder; to his heroism when ordered up to the walls of the besieged city, though not supported by the commander in chief; and his n.o.ble exertions to subdue the enemies of Israel, amidst which he had bravely fallen! Such reflexions must have filled his mind; nor was it possible that he should have driven them away.