Sermons and Discourses Volume 8, Sermon 3
SERMON III.Serm. 3. Of Confeſſion, and Sorrow for Sin.
PSAL. XXXVIII.18.
I will declare mine iniquity, and be ſorry for my Sin.
IN this Pſalm David does earneſtly beg Mercy and Forgiveneſs of God, and in order to the obtaining of it, he declares both his Sins, and his Repentance for them in theſe Words, which contain in them two of the Neceſſary Ingredients, or at leaſt Concomitants of a true Repentance, viz. Confeſſion of Sin, and Sorrow for it.
Vol. 8.I ſhall ſpeak ſomething of the firſt of theſe, viz. Confeſſion of Sin: but the Second, viz. Sorrow for Sin, ſhall be the main Subject of my Diſcourſe.
I. Confeſſion of Sin; I will declare mine iniquity, or as it is in the Old Tranſlation, I will Confeſs my wickedneſs. Of which I ſhall ſpeak under theſe three Heads.
I. What Confeſſion of Sin is.
II. How far 'tis neceſſary.
III. What are the Reaſons and grounds of this neceſſity.
I. What Confeſſion of Sin is. It is a Declaration or Acknowledgment of ſome moral evil or fault to another, which we are conſcious to our ſelves we have been Guilty of. And this Acknowledgment may be made by us, either to God or Man. The Scripture mentions both. Confeſſion of our Sins to God is very frequently mentioned in Scripture, as the firſt and neceſſary part of Repentance; and ſometimes, and in ſome caſes Confeſſion to men is not only recommended, but enjoyned.
II. How far Confeſſion of our Sins is Neceſſary. That it is neceſſary to confeſs our Sins to God, the Scripture plainly declares, and is I think a matter out of all diſpute. For it is a Neceſſary part of Repentance, that we ſhould confeſs our Sins to God, with a due ſenſe of the evil of them; and therefore the Scripture maketh this a Neceſſary qualification, and Condition of Pardon and Forgiveneſs. Prov. 28.13. Whoſo confeſſeth and forſaketh his ſins ſhall have mercy. 1 John 1.9. If we confeſs our ſins, he is faithful and juſt to forgive us our ſins, and to cleanſe us from all unrighteouſneſs; implying that if we do not confeſs our ſins to God, the guilt of them will ſtill remain; to God I ſay, for of Confeſſion to him St. John plainly ſpeaks, when he ſays, He is faithful and juſt; Who? God ſurely; who tho' he be not named before, yet is neceſſarily underſtood in the words before; If we confeſs our ſins, i. e. to God, he is faithful and juſt.
A general Confeſſion of our ſins is abſolutely neceſſary; and in ſome caſes a particular acknowledgment of them, and repentance for them, eſpecially if the ſins have been great and deliberate and preſumptuous; in this Caſe a particular Confeſſion of them, and Repentance for them, is neceſſary ſo far as we can particularly recollect them, and call them to Remembrance: Whereas for ſins of ignorance and infirmity, of ſurprize and daily incurſion, for leſſer Omiſſions, and the Defects and Imperfections of our beſt Actions and Services, we have all the Reaſon that can be to believe, that God will accept of a general Confeſſion of them, and Repentance for them. And if any Man ask me, where I find this diſtinction in Scripture, between a general and particular Repentance? I anſwer, that it is not neceſſary it ſhould be any where expreſt in Scripture, being ſo clearly founded in the Nature and Reaſon of the thing; becauſe in many caſes it is not poſſible that we ſhould have a particular Knowledge and Remembrance of all our particular Sins; as is plain in Sins of ignorance, ſince our very calling them by that Name, does neceſſarily ſuppoſe that we do not know them. It is impoſſible we ſhould remember thoſe Sins afterwards, which we did not know when they were committed: And therefore either a general Repentance for theſe and the other Sins I mentioned of the like Nature, muſt be ſufficient in order to the Pardon of them; or we muſt ſay, that they are unpardonable, which would be very unreaſonable, becauſe this would be to make leſſer Sins more unpardonable, than thoſe which are far greater.
And yet tho' this difference between a general and particular Repentance be no where expreſly mention'd in Scripture, there does not want foundation for it there. Pſal. 19.12. Who can underſtand his errours? Cleanſe thou me from ſecret Sins. (i. e.) Such as we do not diſcern and take notice of, when they are committed: And yet David ſuppoſeth, that upon a general Acknowledgment of them, and Repentance for them, we may be cleanſed from them; tho' we cannot make a particular Acknowledgment of them, and exerciſe a particular Repentance for them, becauſe they are ſecret, and we do not particularly underſtand what they are.
As for our confeſſing our Sins to Men, both Scripture and Reaſon do in ſome caſes recommend and enjoyn it. As,
1. In order to the obtaining of the Prayers of good men for us. James 5.16. Confeſs your Sins one to another; he ſaid before, The prayer of faith ſhall ſave the ſick, and the Lord ſhall raiſe him up. This in all probability is meant of the Miraculous Power of Prayer, which St. Chryſoſtom reckons among the Miraculous Gifts of the Spirit, beſtowed upon Chriſtians in the firſt Ages of the Church, and this is very much countenanc'd and confirm'd by what preſently follows after this command of Confeſſing our Sins one to another, and praying one for another, and given as the Reaſon of it; for the effectual fervent prayer of a righteous Man availeth much; the Original is foreign, the inſpir'd prayer, which in the verſe before, is call'd the prayer of faith, meaning that Miraculous Faith, in the Power whereof Chriſtians did obtain of God whatever they were inſpir'd to ask of him; according to our Saviour's promiſe in the Goſpel, concerning the efficacy of the Prayers of Chriſtians, which we find mention'd among the other Miraculous Powers, which were to be conferr'd upon them by the coming of the Holy Ghoſt.
2. Confeſſion of our Sins to Men is likewiſe reaſonable, in order to the eaſe and ſatisfaction of our minds, and our being directed in our Duty for the future. In this Caſe common Reaſon and Prudence, without any Precept of Scripture, will direct men to have recourſe to this remedy, viz. to diſcover and lay open our diſeaſe to ſome skilful ſpiritual Phyſician, to ſome faithful Friend or prudent Guide, in order to ſpiritual advice and direction, for the peace and ſatisfaction of our minds. And then,
3. In caſe our Sins have been publick and ſcandalous, both Reaſon and the practice of the Chriſtian Church do require, that when men have publickly offended, they ſhould give publick Satisfaction, and open Teſtimony of their Repentance.
But as for private and auricular Confeſſion of our Sins to a Prieſt in all caſes, and as of abſolute neceſſity to our obtaining Pardon and Forgiveneſs from God, as the Church of Rome teacheth, this is neither neceſſary by divine Precept, nor by any Conſtitution and Practice of the ancient Chriſtian Church, as I have ſhewn in my former diſcourſe.
Not to mention the bad conſequences of this Practice, and the impious and dangerous uſe which hath been made of this Seal of Confeſſion, for the concealing and carrying on of the moſt wicked and barbarous deſigns; and the debauching of the Penitents, by drawing them into the Commiſſion of the ſame and greater Sins, than thoſe which they confeſſed; which the more devout Perſons of that Church have frequently complain'd of. I proceed now to ſhew briefly in the
III. Place, the Grounds and Reaſons of the neceſſity of confeſſing our Sins to God; and I ſhall but juſt mention them.
1. From the Precept and Command of God; for which I have already produced clear Proof of Scripture.
2. From the Nature of the thing, becauſe without this there can be no Repentance towards God. He that will not ſo much as own the faults which he hath been guilty of, can never Repent of them. If we will not confeſs our Sins to God, we are never like to be ſorry for them. Thus much for the firſt thing in the Text, the Confeſſion of our Sins. I proceed now to the
Second Ingredient of Repentance mentioned in the Text, which is Sorrow for Sin; I will declare mine iniquity, and be ſorry for my Sin. In the handling of this Argument, I ſhall
I. Conſider the Nature of this Paſſion of Sorrow.
II. The Reaſon and Grounds of our Sorrow for Sin.
III. The Meaſure and Degrees of it.
IV. How far the outward expreſſion of our inward grief by Tears is neceſſary to a true Repentance.
I. For the Nature of this Paſſion. Sorrow is a trouble or diſturbance of Mind, occaſioned by ſomething that is evil, done or ſuffer'd by us, or which we are in danger of ſuffering, that tends greatly to our damage or miſchief: So that to be ſorry for a thing, is nothing elſe but to be ſenſibly affected with the Conſideration of the evil of it, and of the miſchief and inconvenience which is like to redound to us from it: Which if it be a Moral evil, ſuch as Sin is, to be ſorry for it, is to be troubled that we have done it, and to wiſh with all our hearts that we had been wiſer, and had done otherwiſe; and if this Sorrow be true and real, if it abide and ſtay upon us, it will produce a firm Purpoſe and Reſolution in us, not to do the like for the future.
'Tis true indeed, that we are ſaid to be ſorry for the death and loſs of Friends; but this is rather the effect of Natural Affection than of our Reaſon, which always endeavours to check and moderate our grief for that which we cannot help, and labours by all means to turn our Sorrow into patience: And we are ſaid likewiſe to grieve for the miſeries and ſufferings of others; but this is not ſo properly Sorrow, as Pity and Compaſſion. Sorrow rather reſpects our ſelves, and our own doings and Sufferings. I proceed in the
II. Place To enquire into the Reaſons and Grounds of our Sorrow for Sin; and they, as I have already hinted, are theſe two; the Intrinſecal, or the Conſequent evil of Sin; either the evil of Sin in it's ſelf, or the miſchiefs or inconveniencies which it will bring upon us. For every one that is ſorry for any fault he is guilty of, he is ſo upon one of theſe two accounts; either upon the ſcore of ingenuity, or of intereſt; either becauſe he hath done a thing which is unworthy in it's ſelf, or becauſe he hath done ſomething which may prove prejudicial to himſelf; either out of a principle of love and gratitude to God, or from a principle of ſelf-love. And tho' the former of theſe be the better, the more generous principle of Sorrow; yet the latter is uſually the firſt; becauſe it is the more ſenſible, and toucheth us more nearly: For Sin is a baſe and ill-natur'd thing, and renders a Man not ſo apt to be affected with the injuries he hath offer'd to God, as with the Miſchief which is likely to fall upon himſelf. And therefore I will begin with the latter, becauſe it is uſually the more ſenſible cauſe of our Trouble and Sorrow for Sin.
1. The great Miſchief and Inconvenience that Sin is like to bring upon us. When a Man is thoroughly convinc'd of the danger into which his ſins have brought him, that they have made him a child of wrath, and a Son of perdition, that he is thereby fallen under the heavy dipleaſure of Almighty God, and liable to all thoſe dreadful curſes, which are written in his Book, that ruin and deſtruction hang over him, and that nothing keeps him from eternal and intolerable torments, but the Patience and Long-ſuffering of God, which he does not know how ſoon it may ceaſe to interpoſe between him and the wrath of God, and let him fall into that endleſs and inſupportable miſery, which is the juſt portion and deſert of his Sins; he that lays to Heart the ſad Eſtate and Condition, into which he hath brought himſelf by Sin, and the Miſchiefs which attend him every moment of his continuance in that ſtate, and how near they are to him, and that there is but a ſtep between him and Death, and hardly another between that and Hell, he cannot ſurely but be very ſorry for what he hath done, and be highly diſpleaſed and offended with himſelf, that he ſhould be the Author of his own ruin, and have contributed as much as in him lies to his everlaſting undoing.
2. Another and better Principle of Sorrow for Sin, is ingenuity; becauſe we are ſenſible, that we have carried our ſelves very unworthily towards God, and have been injurious to him, who hath laid all poſſible obligations upon us: For he hath made us, and hath given us our beings, and hath charged his watchful Providence with the continual care of us; his bounty hath miniſtred to the neceſſities and comforts of our Life; all the Bleſſings that we enjoy, are the Effects of his meer love and goodneſs, without any hope of requital, or expectation of any other return from us, than of love, of gratitude, and obedience; which yet are of no advantage to him, but very beneficial and comfortable to our ſelves: For he does not expect Duty and Obedience from us, with any regard of Benefit to himſelf, but for our ſakes, and in order to our own Happineſs.
Nay, his kindneſs did not ſtop here, but after we had abuſed him by our repeated provocations, yet he ſtill continued his care of us; and when we had farther provoked him to withdraw his Love, and to call in his abuſed Goodneſs, and had done what lay in us to make our ſelves miſerable, he would not ſuffer us to be undone, but found out a Ranſom for us, and hath contrived a way for the pardon of all our offences, and to reconcile us to himſelf, and to reſtore us to Happineſs, by the moſt ſtupendous and amazing condeſcenſion of love and goodneſs that ever was, even by giving his only Son to dye for us.
And can we reflect upon all this, and not be ſorry and grieved at our very hearts, that we ſhould be ſo evil to him, who hath been ſo good to us, that we ſhould be ſo undutiful to ſo loving a Father, ſo unkind to ſo faithful and conſtant a Friend, ſo ungrateful and unworthy to ſo mighty a Benefactor? If any thing will melt us into Tears, ſurely this will do it, to conſider that we have ſinned againſt him, who made us, and continually preſerves us, and after all our unkindneſs to him, did ſtill retain ſo great a love for us, as to redeem us from Hell and Deſtruction, by the Death and Suffering of his Son, and notwithſtanding all our offences does ſtill offer us Pardon and Peace, Life and Happineſs. Such Conſiderations as theſe, ſeriouſly laid to heart, ſhould, one would think break the hardeſt heart, and make Tears to guſh, even out of a Rock. I proceed in the
III. Place to conſider the Meaſure and Degree of our Sorrow for Sin. That it admits of degrees, which ought to bear ſome proportion to the heinouſneſs of our Sins, and the ſeveral aggravations of them, and the time of our continuance in them, is out of all diſpute: For tho' the leaſt Sin be a juſt cauſe of the deepeſt Sorrow; yet becauſe our greateſt grief can never bear a due proportion to the vaſt and infinite evil of Sin, God is pleaſed to require and accept ſuch meaſures of Sorrow, as do not bear an exact correſpondence to the Malignity of Sin, provided they be according to the capacity of our Nature, and in ſome ſort proportioned to the degree and aggravations of our Sins; i. e. Tho' the higheſt degree of our Sorrow doth neceſſarily fall below the evil of the leaſt Sin; yet God requires that we ſhould be more deeply affected with ſome Sins, than others.
But what is the loweſt degree which God requires in a true Penitent, and will accept, as it is impoſſible for me to tell, ſo it is unprofitable for any body to know: For no Man can reaſonably make this enquiry with any other deſign, than that he may learn how he may come off with God upon the cheapeſt and eaſieſt terms. Now there cannot be a worſe ſign, that a Man is not truly ſenſible of the great evil of Sin, than this, that he deſires to be troubled for it, as little as may be, and no longer than needs muſt: And none ſurely are more unlikely to find acceptance with God, than thoſe who deal ſo nearly, and endeavour to drive ſo hard a bargain with him.
And therefore I ſhall only ſay this in general, concerning the degrees of our Sorrow for Sin; that Sin being ſo great an evil in it ſelf, and of ſo pernicious a conſequence to us, it cannot be too much lamented and grieved for by us: And the more and greater our Sins have been, and the longer we have continued and lived in them, they call for ſo much the greater Sorrow, and deeper humiliation from us: For the reaſoning of our Saviour concerning Mary Magdalene, She loved much, becauſe much was forgiven her, is proportionably true in this caſe, thoſe who have ſinned much, ſhould ſorrow the more.
And then we muſt take this Caution along with us, that if we would Judge aright of the truth of our Sorrow for Sin, we muſt not meaſure it ſo much by the Degrees of ſenſible trouble and affliction, as by the rational Effects of it, which are hatred of Sin, and a fixt purpoſe and reſolution againſt it for the future: for he is moſt truly ſorry for his Miſcarriage, who looks upon what he hath done amiſs, with abhorrence and deteſtation of the thing, and wiſheth he had not done it, and cenſures himſelf ſeverely for it, and thereupon reſolves not to do the like again. And this is the Character which St. Paul gives of a Godly Sorrow, 2 Cor. 7.10. that it worketh repentance, foreign, it produceth a real change in our minds, and makes us to alter our purpoſe and reſolution: And tho' ſuch a Perſon may not be ſo paſſionately and ſenſibly afflicted for Sin, yet it appears by the Effect, that he hath a deeper and more rational reſentment of the evil of it, than that man who is ſad and melancholy and drooping for never ſo long a time, and after all returns to his former ſinful courſe; the Degree of his Sorrow may appear greater, but the Effect of it is really leſs.
IV. As for the outward expreſſions of our Grief and Sorrow. The uſual ſign and outward expreſſion of Sorrow is Tears; but theſe being not the Subſtance of our Duty, but an external Teſtimony of it, which ſome tempers are more unapt to, than others; we are much leſs to Judge of the Truth of our Sorrow for Sin by theſe, than by our inward ſenſible Trouble and Affliction of Spirit. Some Perſons are of a more tender and melting diſpoſition, and can command their Tears upon a little occaſion, and upon very ſhort warning; and ſuch Perſons that can weep for every thing elſe that troubles them, have much more reaſon to ſuſpect the Truth of their Sorrow for Sin, if this outward expreſſion of it be wanting. And we find in Scripture, that the Sorrow of true Penitents does very frequently diſcover it ſelf by this outward ſign of it. Thus when Ezra and the people made Confeſſion of their Sins to God, it is ſaid, that they wept very Sore, Ezra 10. Peter when he reflected upon that great Sin of denying his Maſter, 'tis ſaid, He went forth and wept bitterly. David alſo was abundant in this expreſſion of his grief. In the Book of Pſalms he ſpeaks frequently of his ſighs, and groans, and of watering his couch with his tears: yea ſo ſenſibly was he affected with the Evil of Sin, that he could ſhed tears plentifully for the Sins of others, Pſal. 119.136. Rivers of waters run down mine eyes, becauſe men keep not thy law. In like manner Jeremiah tells us, that his Soul did weep in ſecret places, for the pride and obſtinacy of the Jews; that his eye did weep ſore, and run down with tears; Jer. 13.17. And ſo likewiſe St. Paul, Philip 3.18, 19. There are many that walk, of whom I have told you often, and now tell you even weeping, that they are enemies to the Croſs of Chriſt. And there ſeems to be this natural Reaſon for it, that all great and permanent impreſſions upon the Mind, all deep inward reſentments have uſually a proportionable effect upon the Body, and t… inferiour Faculties.
But tho' this happen very frequently, yet it is not ſo conſtant and certain: For all men have not the ſame tenderneſs of Spirit, nor are equally prone to tears; nay, tho' a Man can weep upon natural accounts, as upon the loſs of a Child or near Relation, or an intimate Friend, or when he lyes under a ſharp Bodily pain, yet a Man may truly repent, tho' he cannot expreſs his Sorrow for Sin the ſame way, provided he give Teſtimony of it by more real Effects: And therefore the Rule, which is commonly given by Caſuiſts in this caſe, ſeems to be more enſnaring, than true and uſeful; Namely, that that man that can ſhed Tears upon account of any evil leſs than that of Sin, (as certainly all natural evils are) ought to queſtion the Truth of his Repentance for any Sin that he hath committed, if he cannot ſhed Tears for it. This I think is not true, becauſe there is ſcarce any Man, of ſo hard and unrelenting a Spirit, but the loſs of a kind Father, or a dear Child, or other near Relation, will force Tears, from him And yet ſuch a Man, if it were to …ave his Soul, may not be able at ſome times to ſhed a Tear for his Sins. And the Reaſon is obvious; becauſe Tears do proceed from a ſenſitive trouble, and are commonly the Product of a natural affection; and therefore 'tis no wonder, if they flow more readily and eaſily upon a natural account; becauſe they are the Effect of a Cauſe ſuitable to their Nature. But Sorrow for Sin, which hath more of the Judgment and Underſtanding in it, hath not it's Foundation in natural affection, but in Reaſon; and therefore may not many times expreſs it ſelf in Tears, tho' it may produce greater and more proper Effects.
So that upon the whole matter, I ſee no Reaſon to call in queſtion the Truth and Sincerity of that Man's Sorrow and Repentance, who hates Sin and forſakes it, and returns to God and his Duty, tho' he cannot ſhed Tears, and expreſs the bitterneſs of his Soul for his Sin, by the ſame ſignifications that a Mother doth in the loſs of her only Son. He that cannot weep like a Child, may reſolve like a Man, and that undoubtedly will find acceptance with God. A learned Divine hath well illuſtrated this Matter by this Similitude. Two Perſons walking together eſpie a Serpent, the one ſhrieks and cries out at the ſight of it, the other kills it: So is it in Sorrow for Sin; ſome expreſs it by great Lamentation and Tears, and vehement tranſports of paſſion; others by greater and more real effects of hatred and deteſtation, by forſaking their Sins, and by mortifying and ſubduing their Luſts: But he that kills it does certainly beſt expreſs his inward diſpleaſure and enmity againſt it.
The Application I ſhall make of what hath been ſaid upon this Argument, ſhall be in two particulars.
I. By way of Caution, and that againſt a double miſtake about Sorrow for Sin.
1. Some look upon Trouble and Sorrow for Sin, as the whole of Repentance.
2. Others exact from themſelves ſuch a degree of Sorrow, as ends in melancholy, and renders them unfit both for the Duties of Religion, and of their particular Calling. The firſt concerns almoſt the generality of men; the latter but a very few in compariſon.
1. There are a great many, who look upon Trouble and Sorrow for their Sins, as the whole of Repentance, whereas it is but an Introduction to it. It is that which works repentance; but is not Repentance it ſelf. Repentance is always accompanied with Sorrow for Sin; but Sorrow for Sin does not always end in true Repentance: Sorrow only reſpects Sins paſt; but Repentance is chiefly preventive of Sin for the future. And God doth therefore require our Sorrow for Sin, in order to our forſaking of it. Heb. 6.1. Repentance is there call'd repentance from dead Works. It is not only a Sorrow for them, but a turning from them.
There is no Reaſon why men ſhould be ſo willing to deceive themſelves, for they are like to be the loſers by it: But ſo we ſee it is, that many men are contented to be deceived to their own ruin; and among many other ways, which men have to cheat themſelves, this is none of the leaſt frequent, to think that if they can but ſhed a few Tears for Sin upon a death-bed, which no doubt they may eaſily do, when they ſee their Friends weeping about them, and apprehend themſelves to be in imminent danger, not only of Death, but of that which is more terrible, the heavy diſpleaſure, and the fiery Indignation of Almighty God, into whoſe hands it is a fearful thing to fall; I ſay, they think that if they can but do thus much, God will accept this for a true Repentance, and hereupon grant them Pardon and eternal life. And upon theſe fond hopes, they adjourn their Repentance, and the Reformation of their lives to a dying hour.
Indeed if I were to ſpeak to a Man upon his Death-bed, I would encourage him to a great Contrition and Sorrow for his Sins, as his laſt and only remedy, and the beſt thing he can do at that time; but on the other hand, when I am ſpeaking to thoſe that are well and in health, I dare not give them the leaſt Encouragement to venture their Souls upon this, becauſe it is an hazardous and almoſt deſperate remedy; eſpecially when men have cunningly and deſignedly contriv'd to rob God of the Service of their lives, and to put him off with a few unprofitable Sighs and Tears at their departure out of the World. Our Saviour tells us, that it is not every one, that ſhall ſay unto him Lord! Lord! that ſhall enter into the Kingdom of Heaven; and that there is a time, when many ſhall ſeek to enter in, but ſhall not be able.
The Summ of this Caution is, that men ſhould take heed of miſtaking Sorrow for Sin, for true Repentance, unleſs it be followed with the forſaking of Sin and the real Reformation of our Lives. Ahab humbled himſelf, but we do not find that he was a true Penitent. Judas was ſorry for his Sin, and yet for all that was the Son of perdition. Eſau is a ſad type of an ineffectual Sorrow for Sin, Heb. 12. where the Apoſtle tells us, that He found no place for Repentance, that is no way to change the mind of his Father Iſaac, tho' he ſought it carefully with tears. If Sorrow for Sin were Repentance, there would be ſtore of Penitents in Hell; for there is the deepeſt and moſt intenſe ſorrow, weeping and wailing and gnaſhing of teeth.
2. Another miſtake which Men ought to be caution'd againſt in this Matter, is of thoſe who exact from themſelves ſuch a degree of Sorrow for Sin, as ends in deep melancholy, as renders them unfit both for the Duties of Religion, and of their particular Callings. But becauſe there are but very few who fall into this miſtake, I ſhall need to ſay the leſs to it. This only I ſhall ſay, that thoſe who indulge their ſorrow to ſuch a degree, as to drown their Spirits, and to ſink them into melancholy and mopiſhneſs, and thereby render themſelves unſerviceable to God, and unfit for the neceſſities of this life, they commit one Sin more to mourn for, and overthrow the End of Repentance by the indiſcreet uſe of the Means of it. For the End of Sorrow for Sin, is the forſaking of it, and returning to our Duty: But he that Sorrows for Sin, ſo as to unfit him for his Duty, he defeats his own deſign, and deſtroys the end he aims at.
II. The Other part of the Aplication of this Diſcourſe ſhould be, to ſtir up this affection of Sorrow in us. And here, if I had time, I might repreſent to you the great evil of ſin, and the infinite Danger and inconvenience of it. If the holy men in Scripture, David, and Jeremiah, and St. Paul, were ſo deeply affected with the ſins of others, as to ſhed rivers of tears at the remembrance of them; how ought we to be touched with the ſenſe of our own ſins, who are equally concerned in the diſhonour brought to God by them, and infinitely more in the danger they expoſe us to! Can we weep for our dead Friends? and have we no ſenſe of that heavy load of Guilt, of that body of death, which we carry about with us? Can we be ſad and melancholy for temporal Loſſes and Sufferings, and refuſe to be comforted? And is it no Trouble to us to have loſt Heaven and Happineſs, and to be in continual danger of the intolerable Sufferings, and endleſs Torments of another World?
I ſhall only offer to your Conſideration, the great Benefit and Advantage which will redound to us from this godly Sorrow; it worketh Repentance to Salvation, not to be repented of, ſaith St. Paul. If we would thus ſow in Tears, we ſhould reap in Joy. This Sorrow would but continue for a time, and in the morning of the Reſurrection there would be Joy to all Eternity, Joy unſpeakable and full of Glory. It is but a very little while, and theſe days of Mourning will be accompliſh'd; and then all Tears ſhall be wiped from our Eyes; and the ranſomed of the Lord ſhall come to Sion, with Songs, and everlaſting Joy ſhall be upon their Heads. They ſhall obtain Joy and Gladneſs, and Sorrow and Sighing ſhall flee away. Bleſſed are they that mourn, for they ſhall be comforted: but wo unto you that laugh, for ye ſhall mourn and weep. If Men will rejoice in the pleaſures of Sin, and walk in the ways of their hearts, and in the ſight of their eyes; if they will remove Sorrow from their heart, and put away all ſad and melancholy Thoughts from them, and are reſolved to harden their Spirits againſt the ſenſe of Sin, againſt the Checks and Convictions of their own Conſciences, and the Suggeſtions of God's Holy Spirit, againſt all the Arguments that God can offer, and all the Methods that God can uſe to bring them to Repentance; let them know, that for all theſe things God will bring them into judgment; and becauſe they would not give way to a timely and a ſeaſonable Sorrow for Sin, they ſhall lye down in eternal Sorrow, weeping and wailing and gnaſhing of teeth ſhall be their portion for ever. From which ſad and miſerable Eſtate, beyond all Imagination, and paſt all Remedy, God of his infinite Goodneſs deliver us all, for Jeſus Chriſt his ſake,
To whom, &c.