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I. IT IS NOT OUR DUTY TO ATTEMPT TO PALLIATE THE CRIMES OF SCRIPTURE SAINTS. Some have laboured in their defence, as if our religion depended on their vindication, and, under their pleadings, that which is recorded as the grossest crime, has been made to appear as a very venial transgression. But against such ingenuity common sense will revolt, and though carried away for a while, as the judgment may be, by an eloquent plea for a criminal at the bar, the verdict will still be one of condemnation. And this is precisely the course which the Scriptures pursue. And this is the course which the Christian ought to pursue in speaking of these characters.

II. ALLOWING, THEN, ALL THE GUILT OF THESE SCRIPTURE CHARACTERS, DOES IT FURNISH ANY ARGUMENT AGAINST RELIGION? It has often been used for this end, but without reason. Will it be said that a religion which holds up such transgressors as the Saints of the Lord, cannot be from a holy God? But that religion does not commend their sins, if it did, we might well reject it. Their sins are held up to our abhorrence, and as proceeding from the want of more of the power of godliness. The record of their faults, so far from weighing against the truth of Scripture, is, indeed, one strong evidence in its support.

III. HAD ALL BEEN REPRESENTED AS FAULTLESS, WOULD THE BIBLE HAVE BEEN ANY MORE CREDIBLE? Then the question would have been asked, Why is it that no such perfect characters are formed under the power of the Gospel in the present day? Men would have looked around upon its professors, and seen that they were but imperfect, and they would have said either that religion had lost its power or that it never had any.

IV. WILL IT BE OBJECTED THAT RELIGION HAS BUT LITTLE POWER, IF IT LEAVES MEN TO FALL INTO SUCH SINS, AND THAT UNASSISTED REASON CAN PRODUCE AS PURE A MORALITY AS THE BIBLE? We are willing that the latter should be judged by its fruits, and if it does not yield more perfect fruits than philosophy or reason ever produced, then let it be rejected. But in judging of its effects we must take them as a whole, and not look at solitary instances of failure. David was one of the greatest kings of Scripture; let his whole reign be compared with that of Alexander, the greatest king of ancient profane history, and if it do not stand higher in a moral point of view, then we might acknowledge that David's religion was powerless. Every one acquainted with the private and public characters of these two monarchs, placed amid the temptations of power, must acknowledge that while there was one defiling blot on the character of David, that of Alexander was one whole blot, set off only by shining sins, and that while the subjects of the former were happy, those of the latter were but the slaves of ambition and the instruments of terror.

V. WHEN THE SCRIPTURES DESCRIBE THE FAILINGS OF GOOD MEN, WE SEE ALL THE SECRET GUILT OF THEIR SINS DROUGHT TO LIGHT.

VI. THE SEVERITY OF GOD'S JUSTICE TOWARDS THESE, HIS GUILTY SERVANTS. In the ordinary course of things, their crimes would have been in a great measure concealed. But God would not suffer these offenders so to escape. What would have been forgotten, he has engraved on an enduring monument to their shame. Does not this look like the confidence of truth?

VII. IF, THEN, ANY TAKE OCCASION FROM THE EVIL DEEDS OF THOSE MENTIONED IN SCRIPTURE TO BLASPHEME IT PROVES THAT THEY ARE ENEMIES OF THE LORD. An humble-minded person will see much in these records of sin to convince him of the truth of Scripture, and for his own edification.

VIII. THEY HAVE ENCOURAGED MANY A BELIEVER, OVERTAKEN IN A FAULT, TO SEEK FORGIVENESS. No doubt many have drawn encouragement from hence to sin, and because such crimes us those of David and Peter have been forgiven, some have been led to presume that they too should find forgiveness, however they might live. From the same plant poison and honey are extracted. But many a time also has the Christian been led by the deceitfulness of sin into some gross transgression, yet after long indulgence he awakens from his dream of pleasure, and finds the stings of conscience can still reach him.

IX. THESE RECORDED FAILINGS OF GOOD MEN HAVE ALSO MADE BELIEVERS OF SUCCEEDING AGES MORE CIRCUMSPECT. Many a one disposed to say, "I never will deny thee, Lord," has had presumptuous confidence checked by the recollection, how vain the boast was in the mouth Of an apostle. Probably every Christian can declare that he never reads these melancholy accounts without being made more humble, and distrustful of self; and thus they have their use. In a great naval contest of England, we are told that one ship ran aground so as to be entirely out of reach of the enemy, but contributed very much to the victory, by serving an a beacon to the other ships bearing down into action. It was not a way of contributing to victory which any brave captain would choose, but it would be a matter of rejoicing even in this way to serve one's country. And so, though we would not choose that holy men of old should have fallen into sins, we rejoice that the great Captain of our salvation is making use of their failures to swell the triumphs of his people, and to bring glory to his own great name.

X. THAT SALVATION CANNOT BE OF WORKS, BUT ONLY OF GOD'S FREE GRACE.

(W. H. Lewis, D. D.)

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KJV: Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also that is born unto thee shall surely die.

WEB: However, because by this deed you have given great occasion to Yahweh's enemies to blaspheme, the child also who is born to you shall surely die."