ing his natural defires-from doing that to which he is inclined, and hath power to do. By this means he is prevented from giving full latitude to his corruptions; yea, he is fometimes influenced to do good. Herod was a vile character; but "he feared John, knowing that he was a juft man, and an holy, and obferved him; and when he heard him he did many things, and heard him gladly."* Many fimilar inftances might be adduced. There is not a finner who doth not feel the natural bias, and the power of reafon and conscience, Ariving and contending within him; and sometimes the one prevails to influence his conduct, and fometimes the other.

NEITHER is the Christian free from fimilar struggles. Reason and conscience have naturally the fame power in him which they have in others. The corrupt bias, is also weakened in renovation; yea receives a deadly wound. But it is not immedi ately destroyed. Still its influence is felt, and its effects obferved. Sometimes it evinceth so much power, that its deadly wound feems to be healed. Reason and confcience, ftrengthened by renewing grace, ordinarily prevail over indwelling depravi ty; but not without a struggle, as every Christian can teftify-neither do the better principles always conquer. Sometimes the oppofing principles, or powers, prevail, and lead to error and wickedness. Thus "the flesh lufteth against the spirit, and the spirit against the flesh-so that ye cannot do the things that ye would."

*Mark vi. 20.


NEITHER the regenerate, nor the unregenerate, are free to do all that to which the generally governing principle inclines. The difference between the renewed, and the unrenewed, is not that the former is free from temptation, the latter overcome by it, at every attack. Neither is the cafe. Both meet with temptation, and often that which is feEach fometimes overcomes; at other times is overcome by it. But the renewed formed to the habit of attention and watchfulness, and look. ing to God for help, and acting, in the main, uprightly before God, is ufually a conqueror ; while the unrenewed, habitually careless, and neg. ligent of watchfulness and prayer, is more often conquered, and hurried into error and wickednefs. The renewed are chiefly restrained by love to God and duty; the unrenewed by fear of punishment; Though fear hath a degree of influence on the former; and other confiderations, befide fear, are not wholly devoid of influence on the latter.

How far a Chriftian may be influenced by remaining corruption, and carried away by the prev. alence of temptation; or how far a finner may be restrained by the influence of those principles and confiderations, which withstand him in his course, we are unable to determine. That both feel and are influenced by thofe oppofing principles, is not matter of doubt. We experience it in ourfelves, whatever our characters may be; and we obferve it in others. None are fo moulded into the divine image, as to become perfect-nei, ther doth depravity attain fo complete an afcend

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ant over any who remain in the body, as to divest them of all reftraints, and yield them wholly up to the vicious propenfity. Restraints, yea inward restraints operate in degree, on the most depraved.

THIS is a mixed ftate. The good and the bad are here blended together. "The wheat and the tares muft grow together until the harvest”—yea not only in every field, but in every heart. None are perfectly good, or completely bad, while in this world. The finishing traits of character are referred to that to come. In that world we expect, that both the righteous and the wicked, will be perfect in their kind-" the spirits of the juft be made perfect”—those of the opposite character put on the full image of their infernal parent.


If those who are Chrift's have crucified the flesh, with its affections and lufts, How ftands the cafe with us ? Are we thus made to differ from the wicked world? Do we love God-believe on his Son-do his commandments, and truft his grace? Then," to us to live is Chrift, and to die gain.” Here we must have trials-this is not our reft. But the time is short. Soon we shall be called "from our labors, and our works will follow us." Soon we fhall be with Chrift-behold his glory, and rejoice in his prefence. Happy state!

BUT let us beware deception. Some "hold a lie in their right hands; cry peace when there is no peace to them." Let us commune with our own hearts; attend to our temper and conduct; inquire whether we have taken up our cross, and

are following Chrift? Whether the spirit of Chrift dwelleth in us? If we have not his spirit, we are none of his. "If we have his spirit we walk as he walked." If this is our happy ftate, we shall ere long hear from our Judge, "come ye bleffed of my Father, inherit the kingdom prepared for you from the foundations of the world." But if found sinners, a very different doom awaits


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The aggravated Guilt of him who delivered Christ to Pilate.

JOHN xix. 10, 11.

Then saith Pilate unto him, Speakest thou not unto me? Knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power against me, except it were given thee from above: Therefore he that delivered me unto thee hath the greater sin.

JUDEA was conquered by the Romans, and reduced to a province of their empire, before Christ fuffered for the fins of men. When the Jews con. fpired his death, Pilate was governor of that province. The power of life and death was in his hands. Though faid to have been devoid of principle, he was unwilling to give fentence against Jefus. Free from Jewish prejudices, he was convinced of Chrift's innocence; that he had committed no offence, either against his own nation, or against the Romans; but that for envy he had been arraigned, condemned, and delivered up as a malefactor.

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