himself; what are they, who are ever planning to injure others? Much worse.

In fact, our Lord says, Every one is a fool, who layeth up treasure for himself, and is not rich toward God.

Surely, you cannot be rich toward God, unless you have evidence that your debts are paid. These are too great to be paid by yourself, or by any one but Jesus, the Surety of the New Testament. You cannot be rich toward God, till you possess a title to eternal life: and this you can have only through the righteousness of God our Saviour. If then you would be rich toward God, you must seek an interest in the unsearchable riches of Christ. They only are rich toward God, who have a treasure of grace put into their hearts, are rich in faith, and all spiritual graces. If you would prove that you are rich toward God, let the word of Christ dwell richly in you, in all wisdom. If you would show that you are rich toward God, mind the Apostle's charge; 1 Tim. vi. 17, 18. to lay yourselves out for God's glory, to do good, to be rich in good works, ready to distri bute, willing to communicate, &c. If you would show that you are rich toward God, set your affections on things above, where Christ sitteth on the right hand of God; for where your treasure is, there will your heart be also. will mortify covetousness; moderate your affections to earthly things; make you readily submit to the paternal chastisement which is intended to remind you that this is not your rest; and induce you to be willing and ready to go and enjoy your estate, which is reserved for you in a better world. Then shall you have that, which will support you under the troubles of life; fortify against the terrors of death; or give you ground to expect, that sudden death shall be sudden glory.

LXVI.

THE JOY OF ANGELS OVER THE PENITENT.

LUKE XV. 10.

This

Likewise, I say unto you, There is joy in the presence of the

angels of God, over one sinner that repenteth.

ONE sinner repenting, is here represented as exciting joy in the presence of the angels of God.

Let us consider,

FIRST, The event that produces this joy. The repentance of a sinner.

What is a sinner? A transgressor of the divine law, by which God governs the intelligent creation, and unites rational creatures to himself and each other. A law of more consequence to the moral world, than the law of gravitation to the natural world. A sinner is an unworthy and a hateful character, destitute of holy love; has lost the image of God, forfeited his favor, deserved his wrath; is fit to be rooted up as a weed out of God's garden, and cast into everlasting burnings.

If there was but one sinner in the world, with what horror would men look upon him! One man disobedient, disaffected to God! one man in danger of eternal ruin! In this world, sinners are very common. All men are sinners. I hope it is not the case with the inhabitants of any other world.

A repenting sinner is an altered character, who is ashamed of his former conduct, takes blame to himself for his transgressions, and is disposed to return to his allegiance. But though sinners are so common, penitents are not common. All of you are sinners; I dare not vouch for it, that you are all repenting sinners; yet all sinners have reason to repent, for sin is very evil, very unprofitable, very injurious, very ruinous. God commandeth all men every where to repent. Except you repent you will all perish. You have reason to repent of every sin; for every sin deserves the wrath and curse of God, in this world and that which is come. Every sinner has robbed God of the glory due to his name, slighted his favor, practically denied his authority, defies his wrath, and is exposed to perdition.

A true penitent is ashamed of his conduct, he is grieved for what he has done wrong, and would undo it if he possibly could; for he now cordially justifies God, in his requirements, prohibitions, charges and threatenings. A true penitent

repents of all his sins, even those in which he once took most pleasure. Repentance may begin with some one evil, but will soon extend to all, known or unknown to men, of omission as well as commission. He that is a true penitent will never make a merit of his repentance, nor imagine it can

make amends for his transgressions. He knows that his very penitence is defective in degree, and is grieved that his heart is not more broken for sin. A true penitent can

have no hope of forgiveness, but from sovereign mercy. He knows God would be just, if he should execute on him all the rigor of his law. He therefore can have no objection that God should prescribe the way in which sin shall be forgiven. He would rejoice at any intimation of mercy. He wonders at God's forbearance: his goodness leads him to deeper repentance. He can have no objection to a Mediator, who should fully justify God, and condemn sin. It would afford him ineffable comfort and relief, to know how God can at once be just, and yet justify the ungodly. He that is a true penitent, will long to have his sins mortified and subdued, as well as forgiven. He will value purity as well as pardon, and long for sin to be destroyed root and branch. He does not wish for any one sin to be spared. He is willing to maintain a warfare with sin as long as he lives. The strongest hope of pardon, being built solely on the atonement of Christ, which is the only sure foundation, will not lessen his repentance. It may remove his dread of punishment, but will increase his conviction that the penalty was justly due to his transgressions, and so will deepen his humiliation and self-abasement, and increase his caution. A true penitent will long for heaven, on account of the entire freedom from sin, and the perfect holiness which he shall enjoy there. Let us consider,

SECONDLY, The joy which this event occasions in the presence of the angels in heaven.

There is no sin in heaven. Sin entered that world once. Perhaps a third part of the angels were seduced from their allegiance; but they were instantly banished from that high and holy place; and the holy angels justified the divine severity, and never had one hard thought of God for not sparing them. And when man was seduced from his obedience, the holy angels would have justified God in inflicting on him the sentence he had denounced: but when God deferred his anger, and refrained from cutting him off, they had no suspicion that he could be charged with partiality, or that he

would ever dishonor himself: but they were all attention to the wonderful process of mercy; and this was increased as the plan of redemption was unfolded.

There is more connexion between this little polluted world and the invisible world, than we generally realize. Obedient creatures of the highest order, feel an interest in all the divine conduct toward their fellow-creatures, though of an inferior race. All holy beings are pleased with whatever is done by the King of the universe. If it pleases God to interest himself in the welfare of any creature, however mean and unworthy, they will immediately become greatly interested in it too. Especially, they are deeply interested in the salvation of that race of creatures, to which God has been pleased to connect himself most closely, by assuming their nature into union with the person of the Son of God. Thus their love to man was founded, not on our relation to them, but on our relation to God. Though they gave up their own associates as soon as they revolted from God, yet as soon as God disclosed his sovereign design of saving men, they coincided with the purpose of mercy. Thus, by the work of redemption, which is the greatest of all God's works, they learn his manifold wisdom. They see that God can glorify himself, in the pardon of penitent sinners; but they know that no individual can partake of salvation without being brought to repentance. No one can come to Christ without turning his back on sin, nor see the need and beauty of his salvation without seeing the evil of sin.

It is probable that no sinner is ever brought to repentance, without the angels soon being aware of it. Perhaps, even before the change takes place, they have a particular charge given them. And when it begins, they are not liable to be deceived, as even good men often are, by false appearIt is known to them to be a hard and difficult thing, to bring a sinner to repentance; and therefore they admire the divine power which can effect so great a change. They are glad to see a sinner brought to repentance, because it is so right and reasonable that he should repent. They know what a blessed thing it is for a sinner to

ances.

be brought to repentance; and how happy it is for himself. They are glad of every addition made to the number of true saints on earth, and rejoice when Christ's subjects increase. The angels fully expect, that every true penitent will be kept, by the mighty power of God, through faith, unto salvation. Otherwise their joy would be premature. They expect, that every repenting sinner will become their associate for ever, in the kingdom of heaven; and will at last, be as holy and as happy as they.

I do not think the angels keep their pleasure to themselves: it is highly probable, that the spirits of the just made perfect, share their joy. Your departed relations, who died in

This

the Lord. It is certain, that God himself rejoices over sinners, that are truly brought to repentance. Ver.20. was the joy set before the Redeemer, on account of which he endured the cross, despising the shame. He is exalted to give repentance, as well as remission of sins.

Now then, has there ever been any such joy excited among the angels, on your account? Have you repented and returned to God? Do you live a life of penitence and faith? Or do you mean to gratify fallen angels, who will be glad to taunt you- Art thou also become like unto us! We were sometimes afraid we should lose him, when he sat under the sound of the gospel; but we have got him at last !’

Be con

How thankful should every true penitent be, and how ready to give all the glory to God and grace! cerned to show that you have the disposition of angels. Pray for sinners to be brought to repentance, and rejoice when your prayers are answered.

LXVII.

UNBELIEF NOT OWING TO WANT OF EVIDENCE.

LUKE XVI. 31.

And he said unto him, If they hear not Moses and the prophets; neither will they be persuaded, though one rose from the dead.

THE obstinate infidelity of the human heart, and the artifices by which it conceals its own malignity, are truly