Next to this mourning for sin is the mourning of sympathy with others’ pain. There are moments when a Christian may legitimately, like his Lord in the garden of Gethsemane, be engrossed in the bearing of “his own burden.”[18] But in the main a Christian ought, like his Lord, or like St. Paul, to have his own burden so well in hand, that he is able to leave the large spaces of his heart for other people to lay their sorrows upon. “Bear ye one another’s burdens.”[19] Of our Lord it was said “Himself took our infirmities, and bare our diseases”[20]――not on the cross simply, but as He moved about in Galilee and Judæa, and the sad, the sorrowful and the sick came to Him. It is always possible to use the advantages of a comparatively prosperous position to exempt ourselves, to screen ourselves off, from the common lot of pain. This is to shut ourselves off from true fruitfulness and final joy. “Except a grain of wheat fall into the earth and die, it abideth by itself alone; but if it die, it beareth much fruit. He that loveth his life, loseth it; and he that hateth his life in this world shall keep it unto life eternal.”[21] “Blessed are they that mourn.” “He that lacks time to mourn, lacks time to mend. Eternity mourns that. ’Tis an ill cure For life’s worst ills, to have no time to feel them. Where sorrow’s held intrusive and turn’d out There wisdom will not enter, nor true power, Nor aught that dignifies humanity.” And in proportion to the fullness with which you enter into penitence for sin and into sympathy for the sufferings of men, you shall get, not the miserable laughter of forgetfulness, which lasts but for a moment, but the comfort (or encouragement) of God. “That we may be able to comfort them that are in any affliction, through the comfort wherewith we ourselves are comforted of God.”[22] “The sorrow of the world worketh death,” but “godly sorrow worketh repentance unto salvation, not to be repented of.[23]” “Blessed are they that mourn: for they shall be comforted.” And here, by way of warning, let me point out that there is a false as well as a true mourning. It is possible to be discontented with the world but to lack the courage of faith which makes our discontent fruitful of reform. It is possible to be discontented with ourselves, and yet never so simply and humbly make our confession to God our Father as to get the joy which comes of being forgiven. We are discontented; but our discontent is pride, not the humility of true sorrow. It will not be comforted, it will not thankfully take the divine offer of absolution. The “woman that was a sinner” made no delay in believing herself forgiven, but set to work at once to show the love which springs of gratitude in the heart of those who accept their release. The false sorrow of pride was noticed by one of the leaders of monasticism in the west――Cassian, who describes and contrasts thus the true sorrow and the false:[24]