perish, he gladdened the heart of every trembling sinner with the wondrous statement that there is joy in heaven over one sinner that repenteth more than over ninety and nine just persons who need no repentance.

than one.

Our text teaches us that we need to beware of confounding things that differ. Every Christian grace has its counterfeit, and it is one of the wiles of the devil to make men take the counterfeit for the reality. Whereever the gospel is preached, men have to be warned that there are more kinds of faith than one, and every kind is not saving. So, also, there are more kinds of sorrow There is a godly sorrow, and a sorrow of the world; a sorrow that worketh repentance unto salvation, and a sorrow that worketh death. And men need to beware of resting in this latter, or they will ultimately awake to the discovery that whatever they may do, God will distinguish and discriminate and irrevocably condemn the sinner who has cleaved to sin, whatever grief and regret he may otherwise have felt, or anguish and remorse he may once have experienced.

The text not merely specifies the genuine grace and its counterfeit, but contrasts them together. We have here thus both instruction and a warning. The sum of the statement is that evangelical sorrow is altogether peculiar in its nature and working. We propose to consider this peculiarity of evangelical sorrow in its source, character, and effects. Godly sorrow worketh repentance to salvation not to be repented of, but the sorrow of the world worketh death.

I. Evangelical sorrow is peculiar in its source. Unless we mark its origin, we will not rightly understand its nature.

1. It comes from a true sight of God, his law, supremacy, inspection, judgment. Of course, only a sinner

can repent. The creature that has never sinned needs no repentance, and cannot be exercised thereunto. Το man as a sinner, from the inseparable connection between sin and misery, there is necessarily sorrow upon sorrow. But when he sorrows after a godly sort, it arises from the fact that he has made what amounts to a discovery. By sin his foolish heart is darkened. And as he knows not God, so also the obedience he claims is disregarded, forgotten, or ignored. The sinner suffering from sin, and sorrowing on account of his sufferings, is yet blind to the beauty and glory of Godhead, blind to man's obligation to obey, and the blessedness of obedience. But when his eyes are opened it dawns on him that the divine character is greatly different from his vain imaginations. Something is then apprehended of the unapproachable greatness of God, the unsullied purity of his nature-the infinitude of his perfections-the supremacy of his claims and paramount authority. And the apprehension of these brings disquietude to the soul that before slumbered and slept in the silence and stagnation of sin and death.

By the law is the knowledge of sin. The Psalmist celebrates its excellency, perfection, and exceeding breadth. A perception of these carries conviction into the soul accompanied with shame and self-reproach. Sincere and spiritual obedience perfect and perpetual obedience, are what the law demands, and the demand is "holy and just and good." Men may measure themselves by themselves, or compare themselves among themselves, and be flattered or consoled thereby. But the real standard is something far different, and is not to be confounded with the maxims, customs, and corrupt practices of human society. The law of the Lord is equally the rule and pattern for all, and from his throne

on high the Lord looks down upon the children of men. And the soul that sorrows after a godly sort understands that it is with him we have to do. We are under his law-under his inspection, we owe to him supremest homage and devotion, and to him we must answer in the day of judgment. All other relations are subordinate and sink into nothing compared with this. And a right view of this relation,— a true sight of God, his law, supremacy, inspection, judgment, will disabuse men of their self-complacency and cover them with shame and confusion of face. It was Job's experience, although just and upright, and there was not a man like him in the earth-"I have heard of thee by the hearing of the ear, but now mine eye seeth thee. Wherefore I abhor myself, and repent

in dust and ashes."

We are

2. It comes from a sight of God in Christ. not to suppose that, apart from the Saviour, a mere intellectual apprehension of the divine perfection and claims will have any such influence.

Doubtless by the law comes the knowledge of sin, But a perception of the perfection and comprehensiveness of the law will not of itself produce repentance or godly sorrow. On the contrary, the law has an irritating effect on the sinner. How often does he show this when the commandment of God is laid across his path. His corrupt nature takes fire, and his evil dispositions flame up in rebellion against wholesome and righteous restraint. "Sin," said the Apostle, describing this very effect, "Sin, taking occasion by the commandment, wrought in me all manner of concupiscence." Again, "When the commandment came, sin revived and I died." Undoubted but dreadful result! The depravity of man is excited, and spurns the barrier which the holy

law of God sets to his evil appetites and passions.

"Sin

revived," was roused up, and raged, and reigned over him to an eager and more absolute indulgence of the old man with his affections and lusts. So little will the law in itself accomplish. So far is it from giving life or strength to the duty it declares should be done.

The truth is, godly sorrow springs from faith, and in every case implies its existence. Faith is the first act of the soul begotten and born to a higher life, and other graces flow therefrom or follow by necessary consequence. Faith unites to Christ, and from him, as the fountain, is received that life which quickens the soul into spiritual activity and causes it to hate the old man with his deeds and cleave to the Saviour for grace and salvation. Faith is the hand that receives Christ-the arms that embrace him—or the eye that apprehends his heavenly excellency and glory. And the sight of a suffering Saviour fills the heart with godly sorrow when it is seen how he was buffeted and bruised and put to grief for our transgressions. Hence the connection intimated in prophecy"They shall look on me, whom they have pierced, and they shall mourn." An example of this was seen on the day of Pentecost, when Peter charged home the sufferings of Christ on his countrymen, and declared he was risen and exalted to God's right hand. When they heard this they were pricked to the heart, and said— "Men and brethren, what shall we do?" The genuine sorrow of a penitent soul flows from a believing sight of a crucified Saviour.

3. It originates in the special work of the Holy Spirit. This is requisite to complete the statement of the source of godly sorrow. The whole matter of the application of redemption to the souls of men, is the peculiar office and work of the Holy Spirit. He is the Agent who acts on

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behalf of the Redeemer, and taking of the things of God shows them unto us,-applying divine truth to the conscience, quickening the soul, and opening the understanding and heart to its reception. Apart from his agency and action, the soul is dead in trespasses and sins, blind to the beauty and glory of Christ, and stouthearted in rebellion. It is the Spirit convinces men of sin, by the Spirit they are begotten and born again— "renewed by the Holy Ghost,"-and have wrought in them godly sorrow. Convictions and dreadful apprehensions, regrets, remorse, apart from the special work of the Spirit there may be, but they avail not, and abide not. They are of the earth earthy, and speedily evanish. There is needed the living power of the Spirit of God to awaken in men emotions higher in kind and more enduring. Hence to this heavenly source godly sorrow is directly traced. God hath also to the Gentiles granted repentance unto life, (Acts ii. 18.)

II. Peculiar in its character. It is penetrating and comprehensive as distinguished from the sorrow of the world.

1. It extends to the interior corruptions of the heart. The sorrow of the world dwells very much on what is outward and seen by the world. Very often it has respect merely to the degradation, dishonour, suffering, and misery which are the consequences of a man's misconduct. At most it regards mainly what is done, overlooking what the sinner desired to do. But the outward act depends on a man's ability, opportunity, and surrounding circumstances. And if the sinner has been prevented in God's overruling Providence from accomplishing his evil designs he has little feeling of guilt lying on his conscience. He judges himself by what he has done, and when he thinks of his evil deeds his regret goes no