But notwithstanding the humility of his appearance in Bethlehem, such was the dignity of his person, and such the magnitude and grandeur of the work for which he came into the world, that angels descended from heaven to publish the glad tidings to the children of men. True, no ambassadors were sent to the Sanhedrim at Jerusalem—none to the Senate of Rome, to proclaim the coming of the Prince of Peace; but never was there such an embassage on earth, to announce the birth of a royal son, as that which came to the shepherds of Bethlehem. When he appeared among men, the order was given in heaven, that all the angels of God should worship him; and their example was followed by wise men upon earth. The prophet Isaiah said that his name should be called Wonderful; and the angel informed Mary that he should be great, and should be called the Son of the Highest; and that God should give unto him the throne of his father David, and he should reign over the house of Jacob for ever. “Though he was rich, yet for our sake he became poor, that we through his poverty might be rich.” He humbled himself that we might be exalted—was bruised and wounded that we might be healed—died the most shameful death that men could inflict, that we might live the most glorious life that God can confer! II. Let us now consider the import of the anthem, sung by the heavenly host, when he was born in Bethlehem. “Glory to God in the highest, and on earth peace, good will toward men.” 1. “Glory to God in the highest.” The shining light between the cherubim, on the mercy-seat, was called “the glory of the Lord,” being a supernatural representation of his presence in the sanctuary. Three of the apostles saw the same glory upon the mount of transfiguration, and all believers have seen it by faith. The word “glory,” in the anthem of the angels, refers to the divine honor and praise resulting from the humiliation of Christ. The redemption of sinners, through the blood of the cross, and by the grace of the Holy Spirit, is not only consistent with the glory of God, but highly promotive of his glory, as our Creator and Lawgiver. It brightens all the gems previously visible in his crown, and reveals others that were concealed. His glory, as seen in the works of creation and providence, is the glory of wisdom, power, and love. His glory, as seen in his law and its administration, is the glory of holiness, justice, and truth. These are essential to his nature and his government. But in the incarnation and the cross of Christ, we behold a new glory, a glory nowhere else displayed, the glory of mercy. God was known before to be the friend of saints, but here he shows himself the friend of sinners. His character as previously revealed was matter of admiration and praise in earth and heaven, but this new revelation occasions new wonder and rejoicing to men and angels. Angels delighted to bear the joyful news to men, and this was the burden of their