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Yet all this troubling is in love. He sounds his trumpet to awake the sleepers. He comes to us in grace as he came to Jerusalem. Why should we be troubled? We need not, if we be willing to receive Him and to worship Him. He does not wish to terrify or to repel. His desire is to attract: to get entrance for Himself into our hearts. Of course, if the world be there, and you are unwilling to part with it, his coming will trouble you, his knock will alarm you. If your idols refuse to be displaced, if another king reigns within and is resolved to keep his throne, the coming of Messiah must be the cause of unmingled trouble. It cannot be otherwise; for He demands your whole man complete and without reserve. But if, through grace, you are weary of your present occupants, and would fain be dispossessed of the world and Satan, then here is the Christ, the Son of God,—He wants to come into your city, your house, your heart. Give Him free welcome and glad entrance. Let Him come in and sup with you. Let his grace constrain you to willing obedience. He is thy Lord, worship thou Him.

God’s purpose is to rule by a man. The King both of earth and heaven is to be son of David and son of Abraham. ‘The man Christ Jesus’ is heir of the throne of David as well as possessor of the throne of heaven. The crown of all the earth is to be placed on the head of a man. Human hands are to wield the sceptre of the universe .... God’s purpose is to link heaven and earth together by a man. It is in the man Christ Jesus that the reconciliation takes place between them. It is by this man that the nearness is to be maintained for ever. He is the bridge, the ladder, the chain, the golden clasp that is to knit together the heavenly and earthly regions and races. Round this human centre the universe is to revolve. Glad tidings! The woman’s seed has at length come to our rescue from the hands of our great enemy! Glad tidings! Unto us a child is born, unto us a Son is given. Glad tidings! Jesus, the son of Mary, of David, of Abraham, of Adam, is our Saviour; our prophet; our priest; our king. Oh, has not God loved man?

He comes as an infant, yet He comes as a King. He comes, offering rest, and forgiveness, and life; yet He, at the same time, makes a claim upon us which none will accept save he whose heart has been touched by the Holy Ghost. He speaks to us in grace, he looks at us in grace; yet in doing so He presents us with a cross which we must bear, with a yoke which we must take on. He announces himself as Jesus the Saviour, yet, in doing so, He lets us know that He is as a Saviour from sin, a deliverer from this present evil world. Therefore it is that He is not always welcomed; nay, so often rejected. Therefore it is that his presence in love and lowliness troubles the sons of men. They are disarmed,—perhaps attracted, by that love and lowliness; but the demands which these make upon their whole being and life, their allegiance, their obedience, their affection, are such as they will not submit to. So they are troubled, and bid Him depart out of their coasts.

He is of the same stock as we are, the same ancient root, the first man Adam, whom God created. He is bone of our bone, and flesh of our flesh … In everything that is truly human He is one of us. He “knew no sin”; He was ” that holy thing” yet was He all the more human because of the absence of sin for sin is not an original part of our nature. As man, then, He sympathises; He pities; He loves. As man, He “loved his neighbour as himself,” and so “fulfilled the royal law of love.” As man, He was born, He lived, He “grew in stature, and in wisdom, and in favour with God and man.” His was thoroughly a human body and a human soul; his was thoroughly a human life and a human death. His was human hunger and thirst, human sleep and waking, human weariness and rest. His words were human words, issuing from human lips, and the utterance of a human heart. His looks were human looks, his tones were human tones, his tears were human tears. He was man all over, yet sinless; man all over, living in man’s world, yet not partaker of that world’s evil; man all over in every step He took, and every word He spoke; man all over in his daily intercourse with his fellow-men, and in his fellowship with his Father in heaven.

This is the voice of one crying in the wilderness; the voice of a second Elijah; the man of the desert; the burning and shining light; the forerunner of Messiah; the prophet of warning. He spoke to Israel; he speaks to us. It is the voice of warning; a trumpet voice; prelude to the last trumpet; herald of coming wrath and woe. It spoke first to Israel; it speaks to the church; it speaks to Christendom; it speaks to the world; it speaks to each of us.

His whole ancestry is as thoroughly human as ours can be. Every link of the chain is human … It is a long chain, sometimes almost broken or worn through; but thus all the more thoroughly human. He is the seed of the woman; the man Christ Jesus. He is very man, out of the loins of Abraham, and of the substance of the Virgin; son of Mary and son of Adam.

This is strange. Had the like happened elsewhere, in Babylon, or Rome, or Egypt,—it would not have surprised us. Or had these been “troubled,” it would have been natural enough. But it is Jerusalem! She is troubled! Nay, it is “all Jerusalem.” Troubled at the news of her King’s arrival! Not excited, or agitated, but “troubled.” Had it been said, “rejoiced,” we could have understood it, but “troubled,“—how strange! Let us inquire into Jerusalem’s trouble and its causes. The simple visible cause was the statement of the wise men that one had been born King of the Jews. And how this could trouble Jerusalem is not easy to see. For,—It contained nothing alarming. It was but of a babe that the wise men spoke; only the birth of a babe,—no more. They did not come to tell that some Eastern King had espoused the cause of this babe, and was on his way, with an army, to secure a throne for him. Their question simply pertained to a babe whom they desired to worship. It was a religious act entirely that they had come to perform. The name they gave the babe, “King of the Jews,” might trouble Herod; but surely there was nothing to alarm Jerusalem. Herod was a tyrant,—a foreign tyrant, moreover,—only indirectly a Jew; he might be troubled; but it ought not to have awakened fear in any Jew, especially in any citizen of the royal city.

Thus is Jesus in all respects fitted for his mighty work of redeeming. He is very man and very God. He is the seed of the woman, the seed of Abraham, the seed of David, the son of Mary, yet God over all, blessed for ever. Thus He can bear our sins; He can sympathise with our sorrows; He can fight our battles; He can love as a man, a fellow-man, bone of our bone, and flesh of our flesh.

So quietly had the Son of God stolen into our world, that his arrival was unknown in Jerusalem till these wise men came from the East. Either the Shepherds had not told their tale of the heavenly vision, or they had been unheeded, perhaps ridiculed as fanatics. As the morning star rises without noise; as the seed shoots up and the flower opens in silence; so was it with the Christ, the rose of Sharon, the bright and morning star. No thunder woke up the hills of Palestine: no trumpet-peal went through its cities; no herald went before him, nor royal salute greeted him.

His mother, and the few of her circle who believed in “the child that was born,” made no proclamation of the heavenly wonder; they received all in silent happy faith, and pondered the things in their heart, leaving it to God to bring them forth in his own time and way. They did not get excited; it was too great a thing to excite, and they were too calm and child-like in their faith to be fluttered, or agitated, or elated. They allowed these great things that had happened in their family circle to take their course, assured of their truth and magnitude, and therefore confident that they would ere long grow till they could not be hidden, but must perforce make themselves known. Such is the confidence which faith has in the great things of God! A man who has got hold of something which is great and true, need not be afraid but that it will spread. Let him hold it fast.

For it is only they who are not disposed to admit his entire claims that can be troubled at the announcement of his advent,—either his first or his second. Take Him for what He is; take Him for what He contains and offers; take Him for what the Father testifies of Him,—take Him entire, and you have nothing to fear.

The Christ has come! The angels announced Him, the shepherds sought Him, the wise men worshipped Him. Unto us a child is born! O glad tidings of great joy! Tidings not meant to terrify or overwhelm, but to gladden and to comfort. And we can add to this, the Christ has died! Nay, He has risen! Ah! this is not sorrow, this is joy. It is the silver trumpet sounding out love,—the love of God; not the iron trumpet, breathing vengeance in its blast. O men of earth, sons of Adam, hear the proclamation. Seek his face and live. Deal with Him in simple trust; He waits to deal with you in free and boundless love.

As we take Matthew’s history literally, so do we take that of John. If we allegorize the first chapter of the one evangelist, we must allegorize the first of the other. If John does not mean that Christ was very God, Matthew does not mean that He was very man. The divine side of Christianity is as strongly shewn in the one evangelist as the human side in the other. He whom we call Lord and Master, Saviour and Redeemer, is one in whose Person the extremes of all being unite. All Godhead and all creaturehood are in Him; the fulness of the finite, and the fulness of the infinite; all the excellence of the created and the uncreated.

Why are they troubled? Some might be troubled because the tidings had come upon them in this strange and unlooked for way; others might be so because they did not know what such tidings foreboded. But the chief trouble, and that of the greatest number, would arise from the consciousness of their not being prepared. The tidings would go through Jerusalem,—poor and rich, Priest, Levite, citizen, Scribe and Pharisee,—the Messiah has come; and then this would awaken within the immediate question, Am I ready for his coming? For every Jew had, more or less, an idea of Messiah, according to the prophets; so that carnal as many of their notions were, they yet knew He was coming on an errand against evil,—on a righteous mission,—and they could not help asking, in such a case, Am I ready for Him? They knew He was to be great, glorious, just;—could they then meet Him face to face? Ah, yes, they are troubled, because they are not ready! The news went to their consciences. They might desire his advent on some accounts, but the thoughts of it troubled them because of others. He was to be the messenger of a holy God. He was to be himself a holy one. He was coming to do holy things and speak holy words. This could not but alarm them. Hateful as was the Roman yoke and Herod’s tyranny, these were better to them than the sceptre of a holy king. The news of his coming searched them. It awoke within them thoughts and fears that had lain dormant. They expected Messiah, they wished him to come; but there were so many things connected with his character and reign that made his presence undesirable, that they could not hear of his arrival and not be troubled. A man’s conscience is sometimes more enlightened and better instructed than his mind; and when an appeal is made to it by some solemnising piece of news, it immediately responds. Some sudden stroke of God’s hand upon a man, or his family, or his nation, hits his conscience with special force; and conscience asserts her supremacy … A holy man of God enters a worldly man’s house, or the house of an inconsistent Christian, and immediately the man is uneasy. His conscience is disturbed. He is troubled as was Jerusalem when the tidings came, He is come!

Abraham, Isaac, and Jacob are not great or mighty men; they are but shepherds, dwelling in tents. So was David a shepherd boy, taken from among the flocks. So was Joseph, and so was Mary,—poor in this world; a carpenter and his wife. There is a singular mixture of the high and low, of the rich and poor. For He is the Saviour of rich and poor. His gospel is equally for both.

Yes; Christ came not to send peace, but a sword; and it was the flash of this sword that troubled Jerusalem. There is something in Christ that troubles,—alarms. We know that it shall be so when He comes the second time. They shall look on him and mourn; all kindreds of the earth shall wail because of Him. But his first advent has something about it to trouble, too. It is not all peace. Even apart from the glory, and terror, and judgment of his second there is something in the announcement of his first that startles the man and rouses the conscience. The very grace that is in it is of an awfully solemnising kind; and no man can hear of that grace without feeling that there is something in it from which he must of necessity shrink, unless he is prepared to surrender himself unreservedly and believingly to Him whose grace it is.

It seems strange to say, and yet it is true, that Christ comes to trouble us,—“Be troubled ye careless ones.” Woe to those who have never been troubled by Him; into whose hearts or consciences He has never looked with his solemn eye, as in that day when He troubled Jerusalem. Elijah of old was counted the troubler of Israel, so is Christ the troubler of the world. He will not let men alone. He is ever and anon announcing himself, coming into the midst of them, now here and now there, and troubling them. He came to Corinth, and it was troubled. He came to Thessalonica, to Philippi, to Derbe, to Lystra, and they were “troubled.” He did not come with fire, or sword, or sweeping judgment, yet they were “troubled.” Wherever He comes, He troubles. He came to Germany in the 16th century, to Switzerland, to Scotland, to England, and they were troubled. He comes to a town, a city, a village, or a family, and they are “troubled.” He comes to a soul lying asleep or dead, and it is “troubled.” What is at the bottom of all the persecutions of various ages? It is Christ troubling the world. If He would let it alone, it would let Him alone. What means the outcry, and alarm, and misrepresentation, and anger, in days of revival? It is Christ troubling the world. What means the resistance to a fully preached gospel? It is Christ troubling the world. A fettered gospel, a circuitous gospel, a conditional gospel,—a gospel that does not truly represent Christ,—troubles no man; for in such cases it is another Christ that is announced, and not the Christ, the King of the Jews, that troubled Jerusalem. But a large, free, happy, unconditional gospel, that fully represents Jesus and his grace, Jesus and his completeness, does trouble men. It troubles all to whom it comes, in some measure. Some it troubles and then converts; some it only troubles. But its announcement does, more or less, for all who hear it, what it did for Jerusalem in the days of Herod,—it troubles. The world’s only hope is to be “troubled” by Christ. If He let it alone, all is over. Christ’s errand just now is to trouble men,—to awaken them,—to call them to repentance. And the more fully He is preached, the more are men troubled. Has a preached Christ ever troubled you? Has the thought of his coming near you troubled you more? And have you found that the only quieter of such alarms is receiving Him as King and Saviour?

Verse 1

Jesus is God! the glorious bands
Of holy angels sing
Songs of adoring praise to him,
Their Maker and their King.

Verse 2

He was true God in Bethlehem’s crib,
On Calvary’s cross, true God;
He who, in heaven, eternal reigned,
In time, on earth abode.

Verse 3

Jesus is God! there never was
A time when he was not;
Boundless, eternal, merciful,
The Word the Sire begot.

Verse 4

Backward our thoughts through ages stretch,
Onward through endless bliss;
For there are two eternities,
And both alike are his.

Verse 5

Jesus is God! oh, could I now,
But compass land and sea,
To teach and tell this single truth,
How happy should I be!

Verse 6

Oh, had I but an angel’s voice,
I would proclaim so loud,
Jesus, the Good, the Beautiful,
Is everlasting God.

Verse 1

Hark! the herald angels sing,
“Glory to the new-born King!
Peace on earth, and mercy mild,
God and sinners reconciled.”
Joyful all ye nations, rise;
Join the triumph of the skies!
With the angelic host proclaim,
Christ is born in Bethlehem.

Verse 2

See, he lays his glory by,
Born that man no more may die;
Born to raise the sons of earth,
Born to give them second birth.
Veiled in flesh the Godhead see;
Hail the incarnate Deity.
Pleased as man with men to dwell,
Jesus, our Immanuel.

Verse 3

Hail the heaven-born Prince of Peace!
Hail the Sun of Righteousness;
Light and life to all he brings,
Risen with healing in his wings.
Let us, then, with angels sing,
“Glory to the new-born King!
Peace on earth, and mercy mild,
God and sinners reconciled.”

Verse 1

Angels rejoiced and sweetly sung
At our Redeemer’s birth;
Mortals! awake: let every tongue
Proclaim his matchless worth.

Verse 2

Glory to God, who dwells on high,
And sent his only Son
To take a servant’s form, and die,
For evils we had done!

Verse 3

Good-will to men; ye fallen race!
Arise, and shout for joy;
He comes, with rich abounding grace
To save and not destroy.

Verse 4

Lord! send the gracious tidings forth,
And fill the world with light,
That Jew and Gentile, through the earth,
May know thy saving might.

Verse 5

William Hurn, 1813.

Verse 6

1O3 Salvation Morning, 7s & 6s.

Verse 7

God’s Salvation Morning.

Verse 8

What means this glorious radiance
Across Judea’s plain?
Those white-winged angels singing
In such exultant strain?

Refrain

The King of glory cometh,
Earth’s broken hearts to bind,
And God’s salvation morning
Hath dawned for all mankind.

Verse 9

What means this wondrous story
The holy angels tell?
Of one who reigned in heaven,
And now on earth would dwell?

Verse 10

Why bend these Eastern sages
To one of lowly birth?
What means this heav’nly message
Of love and peace on earth?

Verse 11

Ye wand’rers in earth’s darkness,
On ocean deep and land,
Hail! hail! the joyful tidings,
The morning is at hand.

Verse 1

It came upon the midnight clear,
That glorious song of old,
From angels bending near the earth,
To touch their harps of gold;
“Peace to the earth, good-will to men,
From heaven’s all gracious King:”
The earth in solemn stillness lay,
To hear the angels sing.

Verse 2

Still through the cloven skies they come,
With peaceful wings unfurled;
And still celestial music floats
O’er all the weary world;
Above its sad and lowly plains
They bend on heavenly wing,
And ever o’er its Babel sounds,
The blessed angels sing.

Verse 3

O ye, beneath life’s crushing load,
Whose forms are bending low,
Who toil along the climbing way,
With painful steps and slow;--
Look up! for glad and golden hours
Come swiftly on the wing;
Oh, rest beside the weary road,
And hear the angels sing!

Verse 4

For lo! the days are hastening on,
By prophet-bards foretold,
When with the ever-circling years
Comes round the age of gold!
When peace shall over all the earth
Its final splendors fling,
And the whole world send back the song
Which now the angels sing!

Verse 1

The race that long in darkness pine
Have seen a glorious light;
The people dwell in day who dwelt
In death’s surrounding night.
To hail thy rise, thou better Sun,
The gathering nations come,
With joy, as when the reapers bear
The harvest treasures home.

Verse 2

To us a child of hope is born;
To us a Son is given;
And him shall all the earth obey,
And all the hosts of heaven.
His name shall be the Prince of Peace,
Forevermore adored,
The Wonderful, the Counselor,
The great and mighty Lord.

Verse 1

While shepherds watched their flocks by night,
All seated on the ground,
The angel of the Lord came down,
And glory shone around.

Verse 2

“Fear not,” said he,--for mighty dread
Had seized their troubled mind,--
“Glad tidings of great joy I bring
To you and all mankind.

Verse 3

“To you, in David’s town, this day,
Is born of David’s line,
The Savior, who is Christ, the Lord;
And this shall be the sign:

Verse 4

“The heavenly babe you there shall find
To human view displayed,
All meanly wrapped in swathing bands,
And in a manger laid.”

Verse 5

Thus spake the seraph; and forthwith
Appeared a shining throng
Of angels, praising God, and thus
Addressed their joyful song:

Verse 6

“All glory be to God on high,
And to the earth be peace:
Good-will henceforth from heaven to men
Begin and never cease!”

Verse 1

Calm on the listening ear of night
Come heaven’s melodious strains,
Where wild Judea stretches far
Her silver-mantled plains.

Verse 2

Celestial choirs, from courts above,
Shed sacred glories there,
And angels, with their sparkling lyres,
Make music on the air.

Verse 3

The answering hills of Palestine
Send back the glad reply,
And greet, from all their holy heights,
The day-spring from on high.

Verse 4

“Glory to God!” the sounding skies
Loud with their anthems ring--
“Peace to the earth, good-will to men,
From heaven’s eternal King.”

Verse 1

Joy to the world! the Lord is come:
Let earth receive her King;
Let every heart prepare him room,
And heaven and nature sing.

Verse 2

Joy to the earth! the Savior reigns:
Let men their songs employ;
While fields and floods, rocks, hills, and plains,
Repeat the sounding joy.

Verse 3

No more let sins and sorrows grow,
Nor thorns infest the ground;
He comes to make his blessings flow,
Far as the curse is found.

Verse 4

He rules the world with truth and grace,
And makes the nations prove
The glories of his righteousness,
And wonders of his love.

Verse 1

Hark the glad sound! the Savior comes--
The Savior promised long;
Let every heart prepare a throne,
And every voice a song.

Verse 2

He comes, the prisoners to release,
In Satan’s bondage held;
The gates of brass before him burst,
The iron fetters yield.

Verse 3

He comes, the broken heart to bind,
The bleeding soul to cure;
And, with the treasures of his grace,
T’ enrich the humble poor.

Verse 4

Our glad hosannas, Prince of Peace,
Thy welcome shall proclaim;
And heaven’s eternal arches ring
With thy beloved name.

Remember, too, that it is in Bethlehem of Juda that Jesus is born; and be very careful lest you fail to be found there, lest He fail to be received by you. Bethlehem is the house of bread; Juda signifies confession or praise. If, then, you replenish your soul with the food of the Divine Word, the Body of our Lord Jesus Christ, and devoutly receive the Bread which came down from heaven, and which giveth life to the world; if the vessel of your body is made strong and able to hold the new wine by being refreshed and strengthened with His new and glorified flesh; if, moreover, you live by faith, and have no need to weep because you have forgotten to eat your bread, then, indeed, you are become a Bethlehem fitted to receive our Lord.

There are two things from which our weak human nature shrinks—pain and shame. Christ came to take both from us, and this He did by accepting both in His own person—when, for instance, not to mention other occasions, He was condemned to death, and to a most shameful death, by wicked men… Behold here an Infant without stain! Behold the Lamb without spot, the Lamb of God, Who taketh away the sins of the world! Who could better take them away than He Who knew no sin? He, indeed, can cleanse me, who has never Himself been defiled. His touch can remove the clay from my eyes, for His hand is free from the lightest dust. He can take the mote from out my eye Who has no beam in His own; or, rather, He Who has no smallest grain of dust in His own eye can take the beam from mine.

Happy the soul who has tasted this fruit of salvation, and is drawn to “run in the odour of his ointments,” that she may “see his glory, the glory as of the only-begotten of the Father.” Take courage, you who were lost: Jesus comes to seek and save that which was lost. Ye sick, return to health: Christ comes to heal the contrite of heart with the unction of His mercy. Rejoice, all you who desire great things: the Son of God comes down to you that He may make you the co-heirs of His kingdom. I beseech you, then, O Lord, heal me, and I shall be healed; save me, and I shall be saved; glorify me, and I shall be glorious. Then indeed shall my soul bless the Lord, and all that is within me praise His Holy Name, when He shall have been merciful to my iniquities, have healed my infirmities, and have filled my desire with good things.