that prophet whom Moses had foretold, "God "would raise up among them like unto himself;"* that is, to be, as he had been, a lawgiver, to institute a new dispensation of the true religion; and their refusal involved them, as a nation, in the punishment which Moses had likewise denounced against those who should refuse to hearken to him. Thus their peculiar advantage in possessing a divine revelation, while the rest of mankind were left ignorant of the will of God, proved an aggravation of their guilt, and rendered their obstinacy more inexcusable, and their condemnation more severe. I am bound to take every opportunity of noticing the striking parallel in this respect, between the Jewish nation in our Saviour's time, and the nations, who, since that period, have admitted the New Testament as a revelation from God. assuming the Christian name, and so far calling the Saviour Lord, while they reject the spirit and design of the Gospel, and treat the ministers of it with neglect or contempt, they tread in the steps, and share in the guilt, of those who pretended to expect MESSIAH, and yet crucified him when he appeared among them. In person he could be crucified but once; but the Scripture speaks of those who "crucify the Son of God afresh, and "put him to open shame." How far this is the case of the persons who can bear to hear of his passion and his kingdom when made the subject of a musical entertainment, but upon no other occasion, deserves their serious consideration. By II. The exhortation can only be complied with by those who are sensible of their need of a Saviour, and his authority and ability to save. To these the prophet brings a joyful message, and they will * Deut. xviii. 15-19. Acts, vii. 37. 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 pre-eminence, 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. * Job, xxxviii. 7. The former is incomparably the 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 redemption 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 judgements 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 without. 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. "On 2. The great design and effect of his appearance, with regard to mankind, is peace. "earth peace." Man, as a fallen creature, is in a state of war and rebellion against his Maker. He has renounced his allegiance and dependance, is become his own end. He is now against God, disobedient to his laws, and disaffected to his government. And his conscience, if not stupefied 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 hereafter. This apprehension strengthens * 1 Pet. i. 12. 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 reconciling 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, righ"teousness 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, what is man that thou art thus mind *Psal. lxxxv. 10. |