Is there any higher glory than this possible? Are there any perfections of God back of these which wait to be revealed; any grander purposes and movements of the divine mind which can enhance the lustre of his character, and add to the splendor of that "light, inaccessible, and full of glory," which surrounds his dwelling-place? Yes, there are. It is in his relations and dealings with _redeemed men_, in saving sinners, and restoring them from a fallen, ruined state, to holiness and bliss. Here is a new glory thrown around his character, a new theatre of action. Here the divine mind grapples with the great problem of moral evil, and proposes to save the sinner without compromising His truth and holiness. Here the perfections of love and mercy, compassion and forbearance, favor to the wretched, grace to the undeserving, all break forth. These perfections of God's nature could never have been known to his intelligent universe without a plan of salvation for sinners. The angels in the realms of holiness never could have called them into exercise. Much as God might delight to reward and bless them, he could not show aught of compassion or grace to them, for there could be no possible room for God to exercise any such dispositions towards such beings. Mercy can be exercised only towards the wretched, grace only to the unworthy, long-suffering and forbearance only towards the guilty; but in the case of holy beings, God can find nothing to forgive, nothing to bear with, nothing to develop the riches of his grace. We see then, how redeemed sinners exhibit the glory of God in a strange and peculiar light. When God moves to save them, he displays a new class of perfections, which never could be known except as they are here manifested. Every Christian is a living epistle, publishing something of God which the intelligent universe can read nowhere else. Every Christian declares that God is a God of infinite grace and mercy, long-suffering and forgiving; a God full of compassion and love. He is a living witness to these perfections, for he is a guilty creature rescued from sin and hell. In him God displays precisely those traits of his character which awaken the profoundest admiration of his creatures, which attract them towards him, which enkindle love. Indeed we may say that, were it not for the plan of salvation for sinners, there would exist in the divine nature a class of perfections of which his creatures must be for ever ignorant.