So we have here a consciousness of sin in its true nature, as embracing both deeds and heart, as originating in departure from God, and manifested in perverted conduct.
Further, we have here sorrow. There may be consciousness of sin in its true nature without any sorrow of heart. It is fatal when a man looks upon his evil, gets a more or less clear sight of it, and is not sorry and penitent. It is conceivable that there should be perfect knowledge of sin and perfect insensibility in regard to it.
A sinful man's true mood should be sorrow--not flinging the blame on others, or on fate, or circumstances; not regarding his sin as misfortune or as inevitable or as disease.
Conscience is meant to produce that consciousness and that sorrow: but conscience may be dulled or silenced. It cannot be anyhow induced to call evil good, but it may be mistaken in what is evil. The gnomon is true, but a veil of cloud may be drawn over the sky.
Further, we have here supplication. These two former may both be experienced, without this third. There may be consciousness of sin and sorrow which lead to no blessing. My bones waxed old through my roaring.' Sorrow after a godly sort may be hindered by false notions of God's great love, or by false notions of what a man ought to do when he finds he has gone wrong. It may be hindered by cleaving, subtle love of sin, or by self-trust. But where all these have been overcome there is true repentance.
