Church History:10"Two men went up to the temple to pray, one a Pharisee and the other a tax collector. 11The Pharisee stood up and prayed about himself: 'God, I thank you that I am not like other men--robbers, evildoers, adulterers--or even like this tax collector. 12I fast twice a week and give a tenth of all I get.' 13"But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, 'God, have mercy on me, a sinner.' 14 "I tell you that this man, rather than the other, went home justified before God. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted."
This parable was to convince some who trusted in themselves that they were righteous, and despised others. God sees with what disposition and design we come to him in holy ordinances. What the Pharisee said, shows that he trusted to himself that he was righteous. We may suppose he was free from gross and scandalous sins. All this was very well and commendable. Miserable is the condition of those who come short of the righteousness of this Pharisee, yet he was not accepted; and why not? He went up to the temple to pray, but was full of himself and his own goodness; the favor and grace of God he did not think worth asking. Let us beware of presenting proud devotions to the Lord, and of despising others. The publican's address to God was full of humility, and of repentance for sin, and desire toward God. His prayer was short, but to the purpose; God be merciful to me a sinner. Blessed be God, that we have this short prayer upon record, as an answered prayer; and that we are sure that he who prayed it, went to his house justified; for so shall we be, if we pray it, as he did, through Jesus Christ. He owned himself a sinner by nature, by practice, guilty before God. He had no dependence but upon the mercy of God; upon that alone he relied. And God's glory is to resist the proud, and give grace to the humble. Justification is of God in Christ; therefore the self-condemned, and not the self-righteous, are justified before God.7
Wednesday, June 30, 2010
Tuesday, June 29, 2010
Persistent Widow; Luke 18:1-8
Church History: 1Then Jesus told his disciples a parable to show them that they should always pray and not give up. 2He said: "In a certain town there was a judge who neither feared God nor cared about men. 3And there was a widow in that town who kept coming to him with the plea, 'Grant me justice against my adversary.' 4"For some time he refused. But finally he said to himself, 'Even though I don't fear God or care about men, 5yet because this widow keeps bothering me, I will see that she gets justice, so that she won't eventually wear me out with her coming!' " 6And the Lord said, "Listen to what the unjust judge says. 7And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? 8I tell you, he will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?"
There is no duty in Christianity, the practice of which our Savior pressed upon us more frequently than this duty of prayer. To encourage his disciples, (and us in them,) to fervency, urgency, and perseverance in this duty, he presents here the parable of an unjust judge, who was overcome by a pleading widow, to do her justice contrary to his own inclination.
From here our Savior argues, that if pleading will prevail with a sinful man, to grant petitions offered to him; how much more prevalent will such pleading be with the infinitely good God, to relieve the needs of those who devoutly plead for his help. And the force of the argument lies thus: "The judge in the parable was an inferior and subordinate judge, was an unrighteous and unjust judge, was a merciless and hard hearted judge; and yet, upon her pleading, he avenged her: how much more will the sovereign and supreme Judge, the holy and righteous, the merciful and compassionate Judge of all the earth, hear and help his praying people, and be the just Avenger of those that fear him"
Prayer, or a liberty of making our requests known to God, is an inestimable favor and privilege. He that considers the nature of God, and the nature of man, cannot question it: God is a being of infinite fullness and perfection; a self- sufficient, and an all-sufficient good; and man an indigent, helpless, dependent creature, full of wants, and obnoxious to dangers.
Prayer is not only an inestimable privilege, but an indispensable duty. So solicitous is God for our welfare and happiness, that he makes our privilege our duty, by the authority of his command; so that we are at once ungrateful to God, and unjust to ourselves, in the most exalted degree, if we do not pray unto him, and spread our wants before him.5
There is no duty in Christianity, the practice of which our Savior pressed upon us more frequently than this duty of prayer. To encourage his disciples, (and us in them,) to fervency, urgency, and perseverance in this duty, he presents here the parable of an unjust judge, who was overcome by a pleading widow, to do her justice contrary to his own inclination.
From here our Savior argues, that if pleading will prevail with a sinful man, to grant petitions offered to him; how much more prevalent will such pleading be with the infinitely good God, to relieve the needs of those who devoutly plead for his help. And the force of the argument lies thus: "The judge in the parable was an inferior and subordinate judge, was an unrighteous and unjust judge, was a merciless and hard hearted judge; and yet, upon her pleading, he avenged her: how much more will the sovereign and supreme Judge, the holy and righteous, the merciful and compassionate Judge of all the earth, hear and help his praying people, and be the just Avenger of those that fear him"
Prayer, or a liberty of making our requests known to God, is an inestimable favor and privilege. He that considers the nature of God, and the nature of man, cannot question it: God is a being of infinite fullness and perfection; a self- sufficient, and an all-sufficient good; and man an indigent, helpless, dependent creature, full of wants, and obnoxious to dangers.
Prayer is not only an inestimable privilege, but an indispensable duty. So solicitous is God for our welfare and happiness, that he makes our privilege our duty, by the authority of his command; so that we are at once ungrateful to God, and unjust to ourselves, in the most exalted degree, if we do not pray unto him, and spread our wants before him.5
Monday, June 28, 2010
Master And His Servant; Luke 17:7-10
Church History: 7"Suppose one of you had a servant plowing or looking after the sheep. Would he say to the servant when he comes in from the field, 'Come along now and sit down to eat'? 8Would he not rather say, 'Prepare my supper, get yourself ready and wait on me while I eat and drink; after that you may eat and drink'? 9Would he thank the servant because he did what he was told to do? 10So you also, when you have done everything you were told to do, should say, 'We are unworthy servants; we have only done our duty.' "
This parable appears to have been spoken with reference to the rewards which the disciples were expecting in the kingdom of the Messiah. The occasion on which it was spoken cannot be ascertained. It does not seem to have any particular connection with what goes before. It may be suggested that the disciples were somewhat impatient to have the kingdom restored to Israel (Acts 1:6), that is, Israel that he would assume his kingly power, and that they were impatient of the delay, and anxious to enter on the rewards which they expected, and which they not improbably were expecting in consequence of their devotedness to him. In answer to these expectations, Jesus spoke this parable, to show them:
That they should be rewarded as a servant would be provided for; but,
That this was not the first thing; that there was a proper order of things, and that thus the reward might be delayed, as a servant would be provided for, but at the proper time, and at the pleasure of the master; and,
That this reward was not to be expected as a matter of merit, but would be given at the good pleasure of God, for they were but unprofitable servants
This parable appears to have been spoken with reference to the rewards which the disciples were expecting in the kingdom of the Messiah. The occasion on which it was spoken cannot be ascertained. It does not seem to have any particular connection with what goes before. It may be suggested that the disciples were somewhat impatient to have the kingdom restored to Israel (Acts 1:6), that is, Israel that he would assume his kingly power, and that they were impatient of the delay, and anxious to enter on the rewards which they expected, and which they not improbably were expecting in consequence of their devotedness to him. In answer to these expectations, Jesus spoke this parable, to show them:
That they should be rewarded as a servant would be provided for; but,
That this was not the first thing; that there was a proper order of things, and that thus the reward might be delayed, as a servant would be provided for, but at the proper time, and at the pleasure of the master; and,
That this reward was not to be expected as a matter of merit, but would be given at the good pleasure of God, for they were but unprofitable servants
Friday, June 25, 2010
Rich Man And Lazarus; Luke 16:19-31
Church History: 19 "There was a rich man who was dressed in purple and fine linen and lived in luxury every day. 20At his gate was laid a beggar named Lazarus, covered with sores 21and longing to eat what fell from the rich man's table. Even the dogs came and licked his sores. 22"The time came when the beggar died and the angels carried him to Abraham's side. The rich man also died and was buried. 23In hell, where he was in torment, he looked up and saw Abraham far away, with Lazarus by his side. 24So he called to him, 'Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this fire.' 25"But Abraham replied, 'Son, remember that in your lifetime you received your good things, while Lazarus received bad things, but now he is comforted here and you are in agony. 26And besides all this, between us and you a great chasm has been fixed, so that those who want to go from here to you cannot, nor can anyone cross over from there to us.' 27"He answered, 'Then I beg you, father, send Lazarus to my father's house, 28for I have five brothers. Let him warn them, so that they will not also come to this place of torment.' 29"Abraham replied, 'They have Moses and the Prophets; let them listen to them.' 30" 'No, father Abraham,' he said, 'but if someone from the dead goes to them, they will repent.' 31"He said to him, 'If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.' "
There was a certain rich man. Many have suggested that Christ is referring to a real history, and gives an account of some man who had lived in this manner; but of this there is no evidence. The probability is that this narrative is to be considered as a parable, referring not to any particular case which had actually happened, but teaching that such cases might happen. The design of the narrative is to be collected from the previous conversation. He had taught the danger of the love of money (Luke16:1-2); the deceitful and treacherous nature of riches (Luke 16:9-11); that what was in high esteem on earth was hateful to God (Luke 16:15); that men who did not use their property aright could not be received into heaven (Luke 16:11-12); that they ought to listen to Moses and the prophets (Luke 16:16-17); and that it was the duty of men to show kindness to the poor. The design of the parable was to impress all these truths more vividly on the mind, and to show the Pharisees that, with all their boasted righteousness and their external correctness of character, they might be lost. Accordingly he speaks of no great fault in the rich man, no external, degrading vice, no open breach of the law; and leaves us to infer that the mere possession of wealth may be dangerous to the soul, and that a man surrounded with every temporal blessing may perish forever. It is remarkable that he gave no name to this rich man, though the poor man is mentioned by name. If this was a parable, it shows us how unwilling he was to fix suspicion on anyone. If it was not a parable, it shows also that he would not drag out wicked men before the public, but would conceal as much as possible all that had any connection with them. The good he would speak well of by name; the evil he would not injure by exposing them to public view.
It is worthy to note that Jesus did not charge on him any crime. He did not say that he had acquired this property by dishonesty, or even that he was unkind or uncharitable; but simply that he was a rich man, and that his riches did not secure him from death and perdition.2
There was a certain rich man. Many have suggested that Christ is referring to a real history, and gives an account of some man who had lived in this manner; but of this there is no evidence. The probability is that this narrative is to be considered as a parable, referring not to any particular case which had actually happened, but teaching that such cases might happen. The design of the narrative is to be collected from the previous conversation. He had taught the danger of the love of money (Luke16:1-2); the deceitful and treacherous nature of riches (Luke 16:9-11); that what was in high esteem on earth was hateful to God (Luke 16:15); that men who did not use their property aright could not be received into heaven (Luke 16:11-12); that they ought to listen to Moses and the prophets (Luke 16:16-17); and that it was the duty of men to show kindness to the poor. The design of the parable was to impress all these truths more vividly on the mind, and to show the Pharisees that, with all their boasted righteousness and their external correctness of character, they might be lost. Accordingly he speaks of no great fault in the rich man, no external, degrading vice, no open breach of the law; and leaves us to infer that the mere possession of wealth may be dangerous to the soul, and that a man surrounded with every temporal blessing may perish forever. It is remarkable that he gave no name to this rich man, though the poor man is mentioned by name. If this was a parable, it shows us how unwilling he was to fix suspicion on anyone. If it was not a parable, it shows also that he would not drag out wicked men before the public, but would conceal as much as possible all that had any connection with them. The good he would speak well of by name; the evil he would not injure by exposing them to public view.
It is worthy to note that Jesus did not charge on him any crime. He did not say that he had acquired this property by dishonesty, or even that he was unkind or uncharitable; but simply that he was a rich man, and that his riches did not secure him from death and perdition.2
Tuesday, June 22, 2010
The Rich Man's Steward; Luke 16:1-8
Church History:1Jesus told his disciples: "There was a rich man whose manager was accused of wasting his possessions. 2So he called him in and asked him, 'What is this I hear about you? Give an account of your management, because you cannot be manager any longer.' 3"The manager said to himself, 'What shall I do now? My master is taking away my job. I'm not strong enough to dig, and I'm ashamed to beg 4I know what I'll do so that, when I lose my job here, people will welcome me into their houses.' 5"So he called in each one of his master's debtors. He asked the first, 'How much do you owe my master?' 6 " 'Eight hundred gallons of olive oil,' he replied. "The manager told him, 'Take your bill, sit down quickly, and make it four hundred.' 7"Then he asked the second, 'And how much do you owe?' " 'A thousand bushels of wheat,' he replied. "He told him, 'Take your bill and make it eight hundred.' 8"The master commended the dishonest manager because he had acted shrewdly. For the people of this world are more shrewd in dealing with their own kind than are the people of the light. 9I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings.
The parable of the rich man's steward is being called upon by his master to give up his accounts, in order to his being discharged from his office, casts about with himself what course he should take to provide for his subsistence, when he should be turned out of his employment: at last he resolves upon this course; that he will go to his lord's debtors, and take a favorable account of them, writing down fifty for an hundred, that by this means he might oblige them to be kind to him in his situation; this is the sum of the parable.
The scope and design of it is this: To exhort all men that are intrusted by God here with estates, honors, and authority, to make use of all these unto spiritual ends, the glory of God, and the benefit of others; for we are not proprietors and owners, but stewards only, of the many gifts of God, and must be accountable unto him for all; but in the mean time to use, employ, and improve our Lord's goods to the best advantage for ourselves, while we are entrusted with them.
Lessons we can take from this include:
All persons, even the highest and greatest of persons, are but stewards of the good things of God.
Our stewardship must and shall have an end; we shall not be always, no, we shall not be long, stewards.
When we are put out of our stewardship, we must give an account of our carriage therein; and the greater our trust was, the heavier will our reckoning be.
Therefore it will be our highest prudence, while we are entrusted with our master's goods, to use and improve them, as may make most for our comfort and advantage, when we give up our account.5
The parable of the rich man's steward is being called upon by his master to give up his accounts, in order to his being discharged from his office, casts about with himself what course he should take to provide for his subsistence, when he should be turned out of his employment: at last he resolves upon this course; that he will go to his lord's debtors, and take a favorable account of them, writing down fifty for an hundred, that by this means he might oblige them to be kind to him in his situation; this is the sum of the parable.
The scope and design of it is this: To exhort all men that are intrusted by God here with estates, honors, and authority, to make use of all these unto spiritual ends, the glory of God, and the benefit of others; for we are not proprietors and owners, but stewards only, of the many gifts of God, and must be accountable unto him for all; but in the mean time to use, employ, and improve our Lord's goods to the best advantage for ourselves, while we are entrusted with them.
Lessons we can take from this include:
All persons, even the highest and greatest of persons, are but stewards of the good things of God.
Our stewardship must and shall have an end; we shall not be always, no, we shall not be long, stewards.
When we are put out of our stewardship, we must give an account of our carriage therein; and the greater our trust was, the heavier will our reckoning be.
Therefore it will be our highest prudence, while we are entrusted with our master's goods, to use and improve them, as may make most for our comfort and advantage, when we give up our account.5
Monday, June 21, 2010
Lost (Prodigal Son); Luke 15:11-32
Church History: 11Jesus continued: "There was a man who had two sons. 12The younger one said to his father, 'Father, give me my share of the estate.' So he divided his property between them.
13"Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living. 14After he had spent everything, there was a severe famine in that whole country, and he began to be in need. 15So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs. 16He longed to fill his stomach with the pods that the pigs were eating, but no one gave him anything. 17"When he came to his senses, he said, 'How many of my father's hired men have food to spare, and here I am starving to death! 18I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. 19I am no longer worthy to be called your son; make me like one of your hired men.' [20] So he got up and went to his father. "But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him. 21 "The son said to him, 'Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.' 22"But the father said to his servants, 'Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. 23Bring the fattened calf and kill it. Let's have a feast and celebrate. 24For this son of mine was dead and is alive again; he was lost and is found.' So they began to celebrate. 25"Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing. 26So he called one of the servants and asked him what was going on. 27'Your brother has come,' he replied, 'and your father has killed the fattened calf because he has him back safe and sound.' 28"The older brother became angry and refused to go in. So his father went out and pleaded with him. 29But he answered his father, 'Look! All these years I've been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. 30But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!' 31" 'My son,' the father said, 'you are always with me, and everything I have is yours. 32But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.' "
In the parable of the lost sheep and lost goat, was represented to us the great pains and care which Christ takes for the recovery of lost sinners. In this third parable of this prodigal son, is shown, with what great readiness, joy, and gladness, our heavenly Father receives repenting and returning sinners. We see a penitent sinner's conversion to God and a pardoned sinner's acceptance and satisfaction with God.
Sin is a departing from God, and every sinner does voluntarily and of his own accord departs from him. Sin will certainly bring men into straights, but straights do not always cause men to turn away from sin. Sinners will try many ways, and go through great hardships and difficulties, before they will leave their sins, and return home to their heavenly Father.
The affectionate tenderness and compassion of the father towards the returning prodigal: though he had deserved to be sharply reproved, severely corrected, and finally rejected and shut out of doors; yet the father's compassion is above his anger: not a word of his miscarriages drops from his father's mouth, but as soon as ever the son looks back, mercy looks out and the father expresses:
His speedy readiness to receive his son, He ran to meet him: the son did only arise and go, but the father made haste and ran; mercy has not only a quick eye to search out a repentant, but a swift foot; it turns to embrace him.
Wonderful tenderness, He hugged his neck: it had been much to have looked upon him, more to have taken him by the hand, but most of all to hug his neck. Divine mercy will not only meet a repentant person, but embrace him also.
Strong affectionateness: He kissed him; giving him thereby a pledge and assurance of perfect friendship and reconciliation with him.
God is not only ready to give demonstrations of his mercy to repentant sinners, but also to give the seals and tokens of his
special reconciled favor to them; they shall now have the kisses of his lips, which formerly deserved the blows of his hand.
13"Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living. 14After he had spent everything, there was a severe famine in that whole country, and he began to be in need. 15So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs. 16He longed to fill his stomach with the pods that the pigs were eating, but no one gave him anything. 17"When he came to his senses, he said, 'How many of my father's hired men have food to spare, and here I am starving to death! 18I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. 19I am no longer worthy to be called your son; make me like one of your hired men.' [20] So he got up and went to his father. "But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him. 21 "The son said to him, 'Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.' 22"But the father said to his servants, 'Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. 23Bring the fattened calf and kill it. Let's have a feast and celebrate. 24For this son of mine was dead and is alive again; he was lost and is found.' So they began to celebrate. 25"Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing. 26So he called one of the servants and asked him what was going on. 27'Your brother has come,' he replied, 'and your father has killed the fattened calf because he has him back safe and sound.' 28"The older brother became angry and refused to go in. So his father went out and pleaded with him. 29But he answered his father, 'Look! All these years I've been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. 30But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!' 31" 'My son,' the father said, 'you are always with me, and everything I have is yours. 32But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.' "
In the parable of the lost sheep and lost goat, was represented to us the great pains and care which Christ takes for the recovery of lost sinners. In this third parable of this prodigal son, is shown, with what great readiness, joy, and gladness, our heavenly Father receives repenting and returning sinners. We see a penitent sinner's conversion to God and a pardoned sinner's acceptance and satisfaction with God.
Sin is a departing from God, and every sinner does voluntarily and of his own accord departs from him. Sin will certainly bring men into straights, but straights do not always cause men to turn away from sin. Sinners will try many ways, and go through great hardships and difficulties, before they will leave their sins, and return home to their heavenly Father.
The affectionate tenderness and compassion of the father towards the returning prodigal: though he had deserved to be sharply reproved, severely corrected, and finally rejected and shut out of doors; yet the father's compassion is above his anger: not a word of his miscarriages drops from his father's mouth, but as soon as ever the son looks back, mercy looks out and the father expresses:
His speedy readiness to receive his son, He ran to meet him: the son did only arise and go, but the father made haste and ran; mercy has not only a quick eye to search out a repentant, but a swift foot; it turns to embrace him.
Wonderful tenderness, He hugged his neck: it had been much to have looked upon him, more to have taken him by the hand, but most of all to hug his neck. Divine mercy will not only meet a repentant person, but embrace him also.
Strong affectionateness: He kissed him; giving him thereby a pledge and assurance of perfect friendship and reconciliation with him.
God is not only ready to give demonstrations of his mercy to repentant sinners, but also to give the seals and tokens of his
special reconciled favor to them; they shall now have the kisses of his lips, which formerly deserved the blows of his hand.
Friday, June 18, 2010
Lost Coin; Luke 15:8-10
Church History: 8"Or suppose a woman has ten silver coins and loses one. Does she not light a lamp, sweep the house and search carefully until she finds it? 9And when she finds it, she calls her friends and neighbors together and says, 'Rejoice with me; I have found my lost coin.' 10In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents."
The scope of this parable is the same with the former:
1. To express the joy that is found with God and his holy angels, at the recovery and conversion of a notorious sinner.
2. To justify Christ in conversing with such sinners in order to their repentance and conversion, from the malicious reflections of the Pharisees made upon our Savior for so doing: the sense of the words seems to be this, "If you do all justify the diligence and care of a woman, using all possible means to recover the loss of a piece of silver that has Caesar's image upon it, why (might our Savior say) will you Pharisees censure and condemn me for seeking to recover and save lost sinners, that have the image of an holy God instamped upon them?"
The conversion of a sinner from a course and state of sin and wickedness, is highly acceptable and pleasing unto God.
It is reasonable to suppose, that the holy angels in heaven do conceive a new joy at the notice and news of a sinner's repentance and conversion unto God: how the angels come by this knowledge, whether by virtue of their ministry here below, or whether God is pleased to reveal it to them above, as a thing extremely welcome and delightful to good spirits, it is neither material to enquire, nor possible to determine. But their happiness not being intensively infinite, it is certain that they may be happier than they are.
God is not only willing to receive and embrace returning and repenting sinners, but the news of their repentance is entertained with so much joy in heaven, that if it be possible for the blessed inhabitants of that place to have anything added to their happiness, this will be a new accession to it.5
The scope of this parable is the same with the former:
1. To express the joy that is found with God and his holy angels, at the recovery and conversion of a notorious sinner.
2. To justify Christ in conversing with such sinners in order to their repentance and conversion, from the malicious reflections of the Pharisees made upon our Savior for so doing: the sense of the words seems to be this, "If you do all justify the diligence and care of a woman, using all possible means to recover the loss of a piece of silver that has Caesar's image upon it, why (might our Savior say) will you Pharisees censure and condemn me for seeking to recover and save lost sinners, that have the image of an holy God instamped upon them?"
The conversion of a sinner from a course and state of sin and wickedness, is highly acceptable and pleasing unto God.
It is reasonable to suppose, that the holy angels in heaven do conceive a new joy at the notice and news of a sinner's repentance and conversion unto God: how the angels come by this knowledge, whether by virtue of their ministry here below, or whether God is pleased to reveal it to them above, as a thing extremely welcome and delightful to good spirits, it is neither material to enquire, nor possible to determine. But their happiness not being intensively infinite, it is certain that they may be happier than they are.
God is not only willing to receive and embrace returning and repenting sinners, but the news of their repentance is entertained with so much joy in heaven, that if it be possible for the blessed inhabitants of that place to have anything added to their happiness, this will be a new accession to it.5
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