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 thousand stings. The delinquent hath not power to prevent it. He cannot drive away thought, and turn off his attention to other objects. It is further presumed, that every good man is formed to the habit of reflection; that he often enters into himself by a serious attention to his state; considers his temper; review's his conduct, and brings both to the divine standard, that he may know himself, and reform whatever is amiss.