religion, and that we cannot be as truly sorry for our sins as we should be, we then pretend to be sorry that we are not more sorry for them; which is not more absurd and irrational, than that a man should pretend to be very angry at a thing, because he did not know how to be angry at all.
But, after all, what is wanting in this part of repentance, we expect to make up in the next: and to that purpose we put on a resolution of amendment, which we take to be as firm as a house built upon a rock; so that, let the floods arise, and the winds blow, and the streams beat vehemently upon it, nothing shall shake it into ruin or disorder. We doubt not, upon the strength of this resolve, to stand fast and unmoved amid the storm of a temptation; and do firmly believe, at the time we make it, that nothing in the world will ever be able to make us commit those sins over again, which we have so firmly resolved against.
Thus many a time have we come to the sacrament of the Lord's Supper, with a full purpose of amendment, and with as full a persuasion of putting that same purpose into practice; and yet have we not all as often broke that purpose, and falsified that same persuasion, by starting aside, like a broken bow, into those very sins, which we then so solemnly and so confidently declared against.
Whereas had but any other person entered with us into a vow so solemn, that he had taken the Holy Sacrament upon it; I believe, had he but once deceived us by breaking in upon the vow, we should hardly ever after be prevailed upon to trust that man again, although we still continue to trust our own fears, against reason and against experience.
