Do we ever see persons who have been seduced into great and heinous sins, brought back to God, and comforted with his presence without sensations of this kind? We presume the instance cannot be adduced. We should look with a jealous eye on one who pretended to be an example of it. From the methods of grace at present, we may judge of them in times past. God is the same—sin equally his aversion, and sinners alike the objects of his displeasure.
The supposition that a person is one moment a hardened sinner; the next a thorough penitent, pardoned, restored and comforted of God, is so diverse from his common manner of treating great offenders, that it should not be admitted in a given case, without clear and strong evidence; and in the case before us there is no evidence; even circumstances have a different aspect.
No sooner was this offender reproved, than he discovered a humble penitent disposition. He, freely confessed his sin, both to God and man, as one who had thought on his ways and repented of his transgressions; which could not have been expected of one who after the commission of such crimes, remained thoughtless and secure, till the moment when his guilt and danger were set before him.
But if David was a penitent before he was visited by Nathan, why had he concealed his repentance? Why spread a veil over it and neglected to glorify God by a confession of his sins? Did he think it sufficient to confess to God, and humble himself in secret?
So some argue, and endeavor to cover the sins of which the world knows them to be guilty. But we are far from suspecting this of David.
To break the divine law is implicitly to condemn it. "What iniquity have your fathers found in me?" To conceal sorrow for sin, is in effect to justify it. Then only is God glorified by an offender, when he takes the blame and the shame of his sins on himself, acknowledging the law which he hath broken to be "holy, just and good." Of these things, this offender could not be insensible David was indeed under strong temptation to hide his sins. He was the head of a family, several members of which were abandoned characters. These he had doubtless often reproved. He was the head of a nation, numbers of which were children of Belial. These he had called to repentance, reproved, punished. He had long professed religion—perhaps often declared its power to change the heart and mend the life. But if his crimes were now made public, he must appear "a sinner above all who dwelt at Jerusalem!" To have his conduct known would cover him with shame, and "give great occasion to the enemy to blaspheme, and speak reproachfully."
Did these considerations prevent him from confessing his sins, and induce him to cover his transgressions? They were mostly arguments for his proclaiming his repentance, had his sins been public.
By his sins he had countenanced wickedness, and set the example of it in a dignified station. By his confession he would condemn it, and justify the law of God, which forbids it; and by his return to duty, do every thing then in his power, to repair the injury he had done and prevent or remove the bad effects of his example. Why then had he neglected it?
There was only one consideration which could excuse him—that, we apprehend, justified him. His sins in this affair were not public. It appears from several circumstances that they were kept out of sight till the prophet was sent to reprove and publish them, and his repentance of them. Joab knew indeed that the king wished the death of Uriah. It is not certain that he knew the cause. If he did, it is not probable that he had divulged it.
That these matters were not transacted openly, or generally known, maybe inferred from two considerations, namely, from Bathsheba's going into mourning for Uriah, and from Nathan's declaration, when he foretold the evils which would come on David and his family, to punish his sins on this occasion, notwithstanding his repentance. Mournings were very short among the Hebrews; but this adulteress would not have put on mourning, or David delayed to take her to his house, to be his wife, till her mourning was ended, had this affair been public. But, that it was not so, is put out of doubt by the language of the prophet in his address to the king—"Thou didst it secretly."