VI.

Godly sorrow worketh repentance-but the sorrow of the world worketh death,-2 Cor. 7. 10.

Sr. Paul, in his first epistle to the Corinthians, had delivered an incestuous person to Satan. What is meant by that phrase, we are not clearly informed. It is probable he meant only to remove the offender from the communion of the faithful. Whatever the punishment was, it is certain it wrought its proper effect and the offender was restored to his own peace of mind; and to the peace of the church.

To this event the apostle alludes in the text; in which he places two kinds of sorrow in opposition to each other-godly sorrow, and the sorrow of the world: the former of which worketh repentance; the latter, death.

Some people are apt to consider sorrow and repentance as the same thing. Hence arises the danger of a death-bed repentance, and the deceit, which men are inclined to put upon themselves. But they have no authority for such deceit from any thing the apostle says. He says only that

godly

godly sorrow worketh repentance, that is, it leads to it; but sorrow itself is no repentance. Nay even a change of life, is no rpentance. Many worldly causes may make open sin inconvenient. True repentance is a change of heart as well as life; and a detestation of sin, whether future punishment existed or not. It is this repentance which godly sorrow worketh.

AGAIN, worldly sorrow worketh death. Like all other wrong affections, it leadeth to those consequences, which, without care, will draw on the fatal effects of sin. The first impression indeed of worldly sorrow on any misfortune is so natural, and unavoidable, that it cannot certainly be offensive in the eyes of a merciful God; if calm resignation, and submission to his will succeed. But when sorrow for any worldly event continues, and takes possession of the soul, it certainly argues a great dependance on the world for our hopes; and a renunciation of God, as our supreme happiness.

And yet here, for the sake of some good, and melancholy people, I should wish to make a distinction. When the kind affections of love, and friendship, have received some great convulsion, the wrongness cannot be so offensive to God

as

as when the loss respects only some worldly possession. Yet even the overflowings of those tender affections, we should endeavour to moderate; and should not sorrow, as others that have no hope, for them that sleep: for if we believe that Jesus died, and rose again; even so them also, that sleep in Jesus, will God bring with him*.

LET us then all endeavour to sorrow after a godly sort. This world is sometimes called a vale of sorrow. Its brooks are tears its gales are sighs. The gloomy images of woe, in some part of our passage through it, will not fail to strike us. Since sorrow then must be so much our companion, let us endeavour to make it our friend; and learn all the good lessons (and many good lessons there are) which it is enabled to teach.

N. B. If this subject were enlarged on, the distinction between worldly sorrow, and godly sorrow, might be explained more fully; and it might be shewn what those good lessons are which they both teach.

VII.

-He went on his way rejoicing.-Acts, viii. 39.

THESE words are taken from the very instructive and interesting story of Philip, and the Ethiopian. I shall first give you the circumstances of the story, with some remarks upon it -and shall secondly explain the subject of the Ethiopian's rejoicing.

On the persecution of Christianity, carried on with so much violence by Saul, many of the disciples left Jerusalem, and retired to various parts; where they preached the gospel. Among others, Philip went to Samaria; from whence, by the destination of God, he was sent to a desart part of the country, between Jerusalem and Gaza. Here he met the treasurer of Candace, queen of Ethiopia. This person, though of an idolatrous nation, believed in the true God-was acquainted with the Jewish scriptures-and used at the great festivals to go to worship at Jerusalem. One of these great festivals he had been now attending; and was returning home, when Philip met him. He was riding in his chariot,

and reading the prophecy of Isaiah; little thinking of the extraordinary means of new illumination, which God, in his providence, was preparing for him. Philip, under the direction of the holy Spirit, asked him, if he understood what he read? The Ethiopian answered, he had need of an interprèter: and observing that Philip was a Jew-a man of respectable appearance, and probably skilled in the scriptures - he desired him to come into his chariot, and explain what he had been reading. The passage he read was one of those prophecies of Isaiah, in which the death of the Messiah is so circumstantially related. Inform me, said the Ethiopian, of whom doth the prophet speak this; of himself, or of some other person? Philip, taking occasion from this passage, opened to him the whole evangelical dispensation; and explained to him the completion both of the prophecy he had just been reading, and of several other prophecies relating to the Messiah. The Ethiopian was fully convinced of the truth of what he heard; (for which, we may suppose, he was well prepared by his knowledge of the Jewish scriptures) and as they approached a pool of water, asked Philip, If he had any objection to baptize him? Philip told him, he had none: if from