They have long basked in the effulgence of the beatic vision. Their views are more extensive; they look further into the vast prospect of eternity; their searchabilities are infinitely more exquisite, and their hearts glow with infinitely more fervor, and still their joy is increased, when they behold repentance springing up in the hearts of sinners.

It may, however, be observed, that a state of confirmed Christian character undoubtedly must be more perfect, and, therefore, a more desirable state than that of repentance, which is but the first step in the process. It might, therefore, be supposed, that angels would feel more joy at the maturity, than the germination of Christian character. Whether we can fully understand the cause of their joy, is uncertain. There may be certain relations in which they exist, that our more limited nature cannot comprehend, and which powerfully affect their minds with impressions of joy.

We are a great deal more affected by recent, than by remote causes. Now, it is probable that all beings have a great similarity in this respect; and as repentance is a thing of recent occurrence, as it is the essential fact in the history of man's felicity, as it is the very gate to the celestial country, angels may feel a peculiar delight in an event so singular, and connected with infinite results. Although it is more blessed for the saints of God to be confirmed in their faith, and perfected in their character, than that they should continue in the infancy of their nature, still there is a uniformity in their experience, and they are daily producing the same natural fruits of holiness, and enjoying the same fruits of happiness and glory.

It is probable that, like ourselves, angels are affected by contrast ; and what contrast can be more striking than that exhibited by the impenitent and penitent? Heretofore, man's face was directed towards the regions of perdition: now, he is earnestly strugglinghe is agonizing to enter in at the straight gate. Heretofore, sin was his element, and his soul was bent to work iniquity: now, the unwavering bias of his thoughts and feelings, the constant tendency of his actions, and the operations of the general system of his mind and of his heart, are brought under the sanctifying control-the sacred dominion of the divine Spirit. So entirely are his ruling principles and passions changed, that he may be said to have participated in the divine nature; thus old things are passed away, and behold all things are become new. Is it wonderful, then, that angels should joyfully sympathize in such a purification of character, in such a transformation of the will, in such a splendid instance of the divine grace and goodness? How intense must be their. pleasure, how glowing their joy, when they see those who were in the wicked one, changed into the image of Christ, assimilating to their own celestial nature, and destined ultimately to rival themselves in the ardor of their love and devotion. The same is equally true in the ministers of Jesus Christ-their joy is augment

ed in proportion as their spirituality is increased; and the nearer they approach to heaven, the more their minds approximate to their celestial character-the more they know and feel the value of repentance.

III. In the third and last place, we shall suggest a few reflections which seem naturally to arise out of the subject. And, in the first place, what an infinite value is stamped upon this transformation. of the heart-repentance. The penitent becomes entitled to all the benefits which are comprehended in the enjoyment of the presence and blessing of God. In the present stage of existence, we are apt to promise ourselves much future prosperity; we picture to ourselves a scene of future felicity, founded on the possession of riches, the elevation of power and greatness, or some change in our condition: but all things deceive our hopes; and when these hopes are the most realized, we have to suffer the anguish which results from reflections on their evanescent state. Now, we cannot assign too much importance to conversion. Its benefits are not only infinitely valuable, but imperishable; not only imperishable, but progressively augmenting. I do not inquire whether you are living a life of celibacy, or enjoying the felicity of conjugal union. I ask not whether you are rich or poor, whether you are in possession of rank or power, but whether you have repented; whether you have been made the subject of that divine process, which gives the heavenly host more joy than all the other causes which conspire to scatter blessedness over the celestial plains? O, earnestly desire this great change! O, earnestly pray that God would give repentance unto salvation, that need not to be repented of.

We see, in the second place, the importance of the gospel. This is the great instrument for producing repentance. The sacred principles of divine truth are conveyed to the soul by the preaching of the word of God. It is by these means that all the graces and virtues of the Christian character are induced, which create that sweet fruit of repentance, whose fragrance diffuseth itself to the very gates of heaven, and gives new joy to the celestial throng of angels.

The subject affords, in the third place, the most delightful encouragement for sinners to repent. The bare promise of pardon is calculated to excite in the bosom gratitude and love; but as if it were not sufficient to operate upon the minds of men, by assuring them of happiness on repentance, the text is calculated to move them on in a still more alluring manner, by pointing out to them the happiness which thereby results to others. The very angels rejoice. Penitents are not received with reluctance, but the celestial bands are ready to celebrate their conversion, with all the benevolence of congratulation and joy. And shall all these heavenly motives to repentance be rendered ineffectual by the rebellion and obstinacy of the sinner? Ah, fellow-sinner, will you continue, by the indulgence of vicious passions and irregular appetites, to fur

nish fresh occasions for the celestial spirits to mourn over your folly and wickedness, while the devil and his angels are rejoicing in the possession of his prey? God, this day, makes new offers to you of pardon and salvation, he furnishes new motives and incitements to repentance; and shall these, like all others, be slighted and neglected? Let me urge upon you the importance of immediately entering upon the great work of repentance, by all the considerations of eternity. Let me excite you to engage in it, by all the hopes of heavenly bliss, which await the righteous. And, as we are about to draw our exercises to a close, permit me to inquire, whether the glad news shall be borne up to the skies that another sinner has yielded to the holy impressions of the gospel, and thus diffuse joy throughout the heavenly host? or shall the news be borne hence, that another gospel sermon has been preached in vain, and thus spread a mournful gloom over the tenants of the celestial world?

Finally, we observe that this subject is full of encouragement for the ministers of the gospel. What an infinite value the heavenly host put upon the smallest success attending the labors of a minister of the gospel! If the single event of the conversion of one sinner is an occasion of such inexpressible joy to the angels of God, surely it must be a source of encouragement for every minister of the gospel to prosecute his labors with increasing fidelity. Ministers are too much in the habit of desponding at the recollection of the small success of their labors, not reflecting that one soul is of infinite value. The great apostle of the Gentiles, in the midst of the most splendid and effectual efforts to convince sinners, rejoiced over Onesiphorus as though he had been the only fruit of his ministrations as though there had been no other penitent in the world. And, indeed, as every man must give an account for himself, his personal and individual salvation is of the same importance to him, as though he were the only sinner to be saved. Hence, ministers of the gospel have encouragement to labor for each and every individual soul, as though he were the only one to be brought to repentance. And, surely, this thought should inspire in the bosom of every minister of the gospel fresh zeal in the delightful work of saving souls, and should induce them to make more active and vigorous efforts to bring sinners to repentance. And now, may Almighty God animate and encourage the hearts of all his faithful servants, to prosecute the important and delightful work of preaching the gospel with increased zeal and energy, and may he render their efforts successful in bringing sinners to the saving knowledge of truth.

DISCOURSE XXIII.

The Consequence of Neglecting Prayer.

"There is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us."-Isaiah Ixiv., 7.

MAN is surrounded with dangers which no human sagacity can perceive, no human prudence can avoid, and from which no human power can deliver him. He is oppressed with wants, which no creature can supply. It is to God, and to him alone, that he must look for the blessings which he needs; for it is he that giveth power to the faint, and to them that have no might he increaseth strength. But man is naturally so averse to prayer, so disposed to confide in his own wisdom, and to trust in his own strength, that he will bear all his own burdens rather than apply to God for relief. It is on this account, that so many faint under their afflictions; and this was the ground of God's controversy with his ancient people.

I. In addressing you from these words, permit us, in the first place, to call your attention to the nature of prayer. Many expressions and metaphors are employed by the sacred writers, to represent to us the nature of prayer. It is here set forth, under the idea of calling upon God. It is through the medium of prayer that we make our wants known to God, and petition him to supply them. But petitions, either with or without a form, are not worthy the name of prayer, if they be not attended with a devout spirit. Prayer consists more in the devout exercises of the heart, than in the expression of the lips; it supposes that we feel our wants. A sense of want excites desire, and desire is the very essence of prayer. One thing have I desired of the Lord, says David, and that will I seek after. Prayer, without desire, is like an altar without a sacrifice, or without the fire from heaven to consume it. When all our wants are supplied, prayer will be converted into praise; till then, Christians must live by prayer, and dwell at the mercy-seat. God, alone, is able to hear and to supply their every want. The revelation which he has given of his goodness, lays a foundation for our asking with confidence the blessings we need; and his ability encourages us to hope for their bestowment. 0, thou that hearest prayer, unto thee shall all flesh come.

Prayer is also described in the language of the text, as a taking hold of God. God has set himself, as it were, before us in the promises. We are to lay hold on him by faith. Faith is the arm by which we reach God, and the hand by which we take hold of him in the exercise of prayer. Hence, effectual prayer must be offered up in a believing frame of mind. If any man lack wisdom, let him ask of God, who giveth to all men liberally and upbraideth

not, and it shall be given him. But let him ask in faith, nothing wavering; for let not the wavering man think that he shall receive anything of the Lord. He that cometh unto God must believe that he is, and that he is a rewarder of them that diligently seek him. It is our privilege, then, to lay hold upon God with the strong hand of faith, and, like the patriarch of old, refuse to let him go till he bless Yea, it is not merely our privilege to do it, it is our duty to do it; for this is the very means prescribed by God for the attainment of his blessings. Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.

us.

Prayer is further called, in the language of the text, a stirring up of one's self to lay hold on God. It is not an easy thing to gain access to God in prayer. We engage in it, for the most part, with much reluctance. The objects of time and sense press upon us, and excite within us such a lively sensibility, that they dry up the very spirit of prayer within us. The press of business, the calls of our families around us, the perplexity and anxiety necessarily attending all worldly enterprises, occupy so much of our time, and engage so many of our thoughts, as to check and stifle the spirit of devotion within us; while, on the other hand, prosperity elates us, and inflates our minds with that spirit of pride, which is hostile to a spirit of devotion. When our enterprises are unsuccessful, and misfortune pursues us in all our undertakings, our spirits sink down into lifeless insensibility. Under these circumstances, when we attempt to approach God in prayer, our thoughts wander ere we are aware, and in spite of all our endeavors to fix them. At other times, our spirits become so depressed, that we seem to lose the accustomed energy of our minds. We need, again and again, to stir up our sluggish hearts, and, if possible, acquire that true spirit of prayer which will enable us to lay hold on God.

II. When we consider the duty in this light, we shall see reason to lament, in the second place, the general neglect of it. There are many who live entirely without prayer. Their time, their attention, and their thoughts, are wholly and entirely occupied with worldly concerns. They live as though this world were their eternal and everlasting home. They are not sensible of their spiritual wants, and make no provision to supply them. They are deaf to the calls of the gospel, and blind to their highest, their best interests. They rely on their own industry for their temporal advancement; and, when success attends their enterprises, they ascribe it to their superior skill and discernment. They acknowledge, before God, neither their sins nor necessities. God is not in all their thoughts. Such men in the refinement of their minds, and in the spirituality of their conceptions, are removed but a small distance from beasts that perish. They are characterized by the apostle, as being without hope and without God in the world. They exhibit the legitimate fruits of Atheism.

But there are others, who only occasionally lift up their hearts to