ings 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
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.

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 rectitude. 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