shepherds. The ages since have been partially learning it, but not
till the 'glorified joy' of heaven swells redeemed hearts will all
its sorrow-dispelling power be experimentally known. Base joys may
be basely sought, but His creatures' gladness is dear to God, and if
sought in God's way, is a worthy object of their efforts.

The world-wide sweep of the Incarnation does not appear here, but
only its first destination for Israel. This is manifest in the
phrase 'all the people,' in the mention of 'the city of David' and
in the emphatic 'you,' in contradistinction both from the messenger,
who announced what he did not share, and Gentiles, to whom the
blessing was not to pass till Israel had determined its attitude to
it.

The titles of the Infant tell something of the wonder of the birth,
but do not unfold its overwhelming mystery. Magnificent as they are,
they fall far short of 'The Word was made flesh.' They keep within
the circle of Jewish expectation, and announce that the hopes of
centuries are fulfilled. There is something very grand in the
accumulation of titles, each greater than the preceding, and all
culminating in that final 'Lord.' Handel has gloriously given the
spirit of it in the crash of triumph with which that last word is
pealed out in his oratorio. 'Saviour' means far more than the
shepherds knew; for it declares the Child to be the deliverer from
all evil, both of sin and sorrow, and the endower with all good,
both of righteousness and blessedness. The 'Christ' claims that He
is the fulfiller of prophecy, perfectly endowed by divine anointing
for His office of prophet, priest, and king--the consummate flower
of ancient revelation, greater than Moses the law-giver, than
Solomon the king, than Jonah the prophet. 'The Lord' is scarcely to