choose for themselves, and the consequences follow.

Though the best services of fallen man are imperfect, and mercy
offered in Christ his only hope, he hath reason to expect saving mercy
while seeking it in the way of duty, and only while thus seeking. When
we "keep consciences void of offence, toward God and men, then are we
satisfied from ourselves," and expect the approbation of our judge.
When we act differently, we are condemned of ourselves, and tremble to
approach the enlightened tribunal.

These views are natural--they are written on the heart or conscience,
by the creator's hand, and indicate what we may reasonably expect from
him who knows our hearts--from him who is moral governor of all
worlds.

As we know ourselves to be free agents, and as we possess only
delegated powers, we are certainly accountable for the use which we
make of those powers. The duties which rise out of such a situation,
and the consequences which will follow, according to the manner in
which we act our parts, need not to be pointed out--they lie open to
every eye.

III. When we consider the struggle in Pilate's breast, between sense
of duty, and a desire to please the world, and how it terminated, we
see the danger of wanting fixed principles of rectitude--of not being
determined, at all events, to do right, whatever may be the
consequences.

Pilate's duty was plain. He knew his duty--felt his obligation to do
it, and wished to do it, that he might feel easy, and not be concerned