love in assuming our nature under those circumstances, which, from his infancy to his death, exposed him to the contempt of his enemies, it is otherwise thought of in yonder world of light. For we read, that when the angel had declared to the shepherds the glad tidings, a multitude of the heavenly host expressed their joy by a song; which is the next subject that offers to our consideration.

III. Their highest praise was excited by a view of the effects which this unexampled love would produce.

1. "Glory to God in the highest." In the highest heaven, in the highest degree, for this highest instance of his mercy. At the creation these "morning stars

sung for joy*." But redemption was a greater work than they had yet seen, and a work by which his goodness, wisdom, and power, would be still more abundantly magnified. The glory of God, the exhibition of his adorable perfections, to the view of intelligent creatures, is the last and highest end of all his works. Nor would it be worthy of the infinite eternal God, in comparison with whose immensity the aggregate of all created good is no more than a point compared with the universe, or a single ray of light compared with the sun, to propose any thing short of his own glory, as the ultimate, final cause of his designs. And in proportion as any finite intelligences are conformed to the will of their Creator, and impressed with a sense of his preeminence, their highest end and aim will be the same with his. If, therefore, we compare the glory of God and the good of his creatures together, we may refer to them what our Lord was pleased to declare of the two great commandments. The former is incomparably the

*Job xxxviii. 7.

first and greatest of his ends; the second, in its proper place and subordination, is like unto it, and inseparably connected with it, or rather derived from it. The former is, if I may so speak, the essential difference of the divine operations; the latter, so far as consistent with it, is the result of a glorious and efficacious property of his consummate excellence. In the redemp tion of fallen man, both are displayed to the highest advantage. "Glory to God in the highest, and on earth peace, good-will toward men."

The glory of his goodness; this shines bright in the capacities and happiness he has communicated to angels; but it shines with greater brightness in the mercy afforded to mankind; whether we consider the objects, who are sinners, rebels, and enemies; or his purpose in their favour, not only to restore the life they had forfeited, but to bestow "it more abundantly," with respect to title, security, and honour; or, lastly and principally, the mean by which their deliverance from everlasting misery, and their possession of everlasting happiness, is procured; and which could only be procured by the humiliation and death of the Son of his love.

The glory of his wisdom, in adjusting the demands of his holiness, justice, and truth, with the purposes of his mercy in providing such a method for the exercise of his mercy, as renders his displeasure against sin more conspicuous by pardoning, than by punishing it in abasing the sinner's pride, by the very considerations which inspire his hope and confidence; so that, while he confesses himself unworthy of the very air that he breathes, he is encouraged and warranted to claim a

* John x. 10.

participation in all the blessings of grace and glory: and finally, in proposing motives which, when rightly understood, are always found sufficient to influence the heart, even though it has been habitually hardened in sin, long deaf to the voice of reason, conscience, and interest, and equally unaffected by the judgments or the mercies of God, till enlightened to perceive the excellency of the Gospel.

The glory of his power, in making all the acts of free agents, through a long succession of ages, subservient to this great purpose, not excepting those who most laboured to obstruct it; in changing the disposition of the sinner, however obstinate; and in carrying on his work of grace, when once begun, in such feeble inconsistent creatures as men are, in defiance of all difficulties and opposition arising from within or with

out.

These are subjects which "the angels desire to look "into," which fill the most exalted intelligences with admiration. The glory of God was manifested, was celebrated in the highest heavens, when MESSIAH was born of a woman.

2. The great design and effect of his appearance, with "On earth peace. regard to mankind, is peace. Man, as a fallen creature, is in a state of war and rebellion against his Maker. He has renounced his allegiance and dependence, is become his own end. He is now against God, disobedient to his laws, and disaffected to his government. And his conscience, if not stupified and cauterized by frequent resistance of conviction, suggests that God is against him. He feels he is not happy here; he fears he shall be miserable here

* 1 Pet. i. 12.

after. This apprehension strengthens his aversion from God. And, indeed, without an express assurance from the Lord himself, whom he has offended, that there is forgiveness with him, he would not only fear, but sink into despair, if he rightly understood the horrid enormity of a state of alienation from the blessed God. But infinite wisdom and mercy have provided and propounded a method by which the honour of the divine perfections and government is secured, and pardon and peace vouchsafed to rebels. "God was in Christ re"conciling the world unto himself." The knowledge of this mercy, when revealed to the sinner's heart, subdues his enmity, constrains him to throw down his arms, and to make an unreserved submission and surrender of himself; forms him to a temper of love and confidence, and disposes him to habitual and cheerful obedience. Now "mercy and truth are met together, "righteousness and peace have kissed each other* ;" and God is glorified in the highest, for peace proclaimed upon the earth.

The expression of "good-will toward men," seems to rise upon the former. Not only peace, but acceptance and adoption in the Beloved. Sinners who believe in the Son of God, are not merely delivered from the condemnation they deserved, but are united to their Saviour; considered as one with him, his children, the members of his body, and made partakers of his life and his glory. God is their portion, and heaven is their home. The Lord's satisfaction in this, as the greatest of all his works, is expressed by the prophet in such astonishing terms of condescension, as surpass our utmost conceptions; and we can only say, "Lord,

*Psal. lxxxv. 10.

“what is man, that thou art thus mindful of him!" We believe, admire, and adore. "The Lord thy God in "the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, "he will rejoice over thee with singing*."

Assuredly this song of the heavenly host is not the language of our hearts by nature. We once sought our pleasure and happiness in a very different way. We were indifferent to the glory of God, and strangers to his peace. And some of us are still blind to the excellencies of the Gospel, and deaf to its gracious invitations. But we must not expect to sing with the great company of the redeemed hereafter, before the throne of glory, unless we learn and love their song while we are heret. They who attain to the inheritance of the saints in light, are first made meet for it in the present life, and in this way. They believe the testimony of the Scripture respecting their own guilt, unworthiness, and helplessness; then they receive the record which God has given of his Son. They renounce "all confi"dence in the flesh‡;" they rejoice in Christ Jesus, and from his fulness they derive grace to worship God in the spirit. A sense of their obligations to the Saviour, disposes them to praise him now as they can ; and they rejoice in hope of seeing him ere long as he is, and that then they shall praise him as they ought. For heaven itself, as described in the word of God, could not be a state of happiness to us, unless we are likeminded with the apostle, to "account all things loss "and dung for the excellency of the knowledge of "Christ Jesus our Lord."

*

Zeph. iii. 17.

† Rev. xiv. 3.

+ Phil. iii. 3.