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 God'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 constitution 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 circumstances, 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 God. When Elijah, the first born of Jesse palled before the prophet, pleased with his appearance, he supposed him to be the man whom God had chosen to rule his people—"Surely the Lord's anointed is before him"'—but God 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 God.
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 Hittite." [35]
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 circumstances 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 God'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 God's presence—"Thou God seeth me." The wicked forget God or doubt his attention to their temper and conduct —"How doth God 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 God, and incurred his displeasure, it greives them at their hearts, and fills them with deep concern.