It is in consequence of his appearance in the flesh, and by his ever-enduring mediation, that we obtain the grace of the Holy Spirit to help us in each time of our need. Through him it is granted us," that being delivered from the hands of our" spiritual "enemies, we should serve God without fear, in righteousness and holiness before him all the days of our life."

As justification or the pardon of our sins, and sanctification or our renewal unto holiness, are derived to us through Christ, so it is through Him that we look for eternal glory. He not only reconciles us to God, and enables us to serve Him, but it is He alone who can bring us to the glorious presence of God hereafter. When the faithful Christian has finished his course; when after having trusted in the divine mercy through Jesus Christ, and obeyed the divine will, he is laid in the grave; it is through the might of his Redeemer that he shall burst the bonds of that grave again, and rise to everlasting joy. The salvation, which is wrought by the Son of David, has a beginning, but it has no end. It is no temporary blessing; no flash of momentary triumph, bright for a while, and then forgotten. When every thing earthly shall have passed by for ever, it shall then awake in its strength; death shall give it new vigour; and eternal ages shall add to it continual increase. Is not this a

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salvation, with the contemplation of which even angels may be overpowered? Are not these good tidings of great joy?

III. And to whom are these tidings brought? Was it only to the shepherds of Bethlehem? or are they not intended for all mankind? " Behold, I bring you good tidings, which shall be to all people." This is what it was proposed in the third place to consider; that the message of the angel was intended to be a message of joy to all. The invitation of the Gospel is universal: it has no respect of persons: it cries out to all, "Ho! every one that thirsteth, come ye to the waters;" come to the waters of life all ye that thirst after happiness. "Him that cometh unto me," saith our Lord, "I will in no wise cast out;" and he accordingly rebukes the unbelieving Jews for not coming unto him, that they might have life, even as the Pharisees are said to have rejected the counsel of God respecting themselves. Let no man therefore say that he has nothing to do with the "good tidings of great joy" announced by the angel. They are intended for all; I say, intended; but, by our unbelief and sin, this intention, as far as we ourselves are concerned, may indeed be frustrated. Joyful as the Gospel is in itself, it ceases to be so when it is treated as its Author was, "despised and rejected of men." It then indeed assumes a voice of terror; the Lamb

of God may be roused to anger; and what wrath shall be so terrible as that of the Lamb?' What indignation so to be dreaded, as that of despised and affronted mercy? If the Gospel is not, as, alas! it is not, a message of joy to some, this follows entirely from their wilful rejection of it; from a proud reluctance to accept the pardon through Him through whom it is offered, even through Christ the Lord.' If such men perish, it is from no want of grace in the Gospel, but from obstinacy in themselves; so that, notwithstanding their rejection of it, and their consequent exclusion from its blessings, the Gospel must not forfeit its title, but will still continue to be, in itself, a glad message of great joy to all people.

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IV. I come now to the last point proposed for our consideration; the duty of rejoicing in the Gospel of Christ. Rejoice in the Lord alway; and again I say, rejoice;" is the emphatic exhortation of the apostle. We have seen that the Gospel is for all; and that none are excluded, but such as exclude themselves. Let us take heed that we be not of this number. Let us take heed that we be not only amongst its professed, but amongst its sincere, disciples, before we presume to rejoice; otherwise our joy will be without foundation. If there is still in us an evil heart of unbelief, an inordinate love of the things

of this life, a wilful indulgence of any known sin, a wilful omission of any known duty, in vain do we claim a participation in the joys of the Gospel; they are not for us. They are for the penitent, and for those who hunger and thirst after righteousness; for those who hate their past rebellion, acknowledging it with sorrow, and seeking with humble anxiety pardon and reformation; for those who are anxious to return to their allegiance to the Lord of their souls, anxious to shew their gratitude and love to their merciful King, by cheerfully and constantly obeying his laws. If such be your case, my brethren, then rejoice in the Lord; and again I say, rejoice:"

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rejoice evermore :" and particularly on the present occasion, on this great festival of the nativity of our Lord, let your joy be conspicuous.

But remember, at the same time, that it be a joy suited to the occasion of it. Let it be a holy joy: let it be chiefly a religious joy. There is indeed, on occasions like the present, a certain degree of outward festivity, which is not to be condemned, but is on the contrary becoming, so long as it confines itself within the bounds of moderation and reason; and still more so, if it communicates itself from the rich to our poorer fellow Christians. Boisterous mirth and sensual excess, which are sometimes made the rejoicings of this season, are but ill suited to celebrate the birth of the meek and holy Saviour. But mode

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rate and rational festivity are not to be condemned; at the same time, let us again take care to make our joy chiefly of a religious kind; and especially let those who consider the salvation of Christ an occasion of rejoicing, gladly meet, at the eucharistic feast of his holy Supper, to celebrate together his great love, to acknowledge their need of it, to shew their gratitude for it, and to dedicate themselves anew to Him, who came to "seek and to save them, when they were lost."