Summary: This Sermon is #10 from Rev. Andrew Lee’s SERMONS published in 1803 by Isaiah Thomas, Jr. at Lisbon, Connecticut.

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The entire book Andrew’s Lee’s Sermons is available free at Project Gutenberg as e-Text #15031.


David’s Sin in the Matter of Uriah.

2 Samuel xii, 13.

"And David said unto Nathan, I have sinned against the Lord. And Nathan said unto David, The lord also hath put away thy sin; then shalt not die."

THE sin here referred to is that of David in the matter of Uriah. A strange and sad event--taken in all its circumstances and connections, it is without a parallel. But the circumstance most to be lamented, is that mentioned by the prophet, in the close of his message--"By this deed thou hast given great occasion to the enemies of the Lord to blaspheme."

THE justness of this remark, doubtless appeared at that day, in the triumph of sinners and exultations of scoffers; and the story brought down to us, "on whom the ends of the world are come" is still abused to keep vice in countenance.

"LOOK to David, your man of religion! Your man after God’s own heart! and witness his complicated crimes! and his long continued security and unconcern under guilt, which cannot be charged on us, who view religion as a dream!"--So the infidel.

WHILE people of another description, wound God’s cause yet more deeply, by the argument which they draw from this fall of David; namely, those who are allowedly vicious, yet call themselves "of the household of faith--who are pure in their own eyes, though not cleansed from their filthiness." These, when reproved, especially if their piety is called in question, often recur to David for support --tell us, that "though eminent for piety, he was guilty of greater sins than their’s, and long continued in them--that he remained impenitent till visited by Nathan, after the birth of his child by Bathsheba. If, say they, be could continue so long secure and unconcerned, why not longer? And why may not others fall into sins and continue in them months and years after having received the grace of God, and after they are numbered among the saints?"

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 God are manifest, and the children of the Devil; that whomever doeth not righteousness is not of God; that by their fruits we are to know men."

THUS speaks that holy book which we believe to be from God, and to shew us the way of salvation. But if the children of God are not made to differ from others, if they may live in allowed disregard of the law of God, 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.

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