IN this period, as in the former, we shall first lay down the object; and secondly, direct Thou how to look unto it. The object is JESUS, carrying on the work of man's salvation, in his first coming in the flesh until his coming again. But because in this long period we have many transactions which we cannot with conveniency despatch together; we shall therefore break it into smaller pieces, and present this object, JESUS CHRIST; 1. In his birth. 2. In his life. 3. In his death. 4. In his resurrection. 5. In his ascension, session at GOD’s right hand, and mission of his Holy Spirit. 6. In his intercession for his saints; in which business he will be employed till his second coming to judgment.

            l. For the transactions of JESUS in his birth. Some things we must propound before, and some things after his birth; so. that we shall continue this period till the time of John's baptism, or the exercise of his ministry upon earth. Now in all the transactions of this time, we shall especially handle these: 1. The tidings of CHRIST, 2. The conception of CHRIST. 3. The duplicity of natures in CHRIST. 4. The wonderful union, notwithstanding that distinction. 5. The birth of CHRIST. 6. Some consequents after his birth; whilst yet a child of twelve years old.

            The first passage in relation to his birth, is, the tidings of CHRIST: this appears, Luke 1: 26, 27, 28, &c. "And in the sixth month the angel Gabriel was sent from GOD," &c. I shall a little insist on some of these words. l. The, messenger is an angel. Man was too mean to carry the news of the conception of God. Never any business was conceived in heaven, that did so much concern the earth, as the conception of the GOD of heaven in a womb of earth; no less therefore than an angel was, worthy to bear these tidings; and never angel received a greater honor, than of this embassage. 2. This angel salutes the virgin; Hail, Thou that art highly favored, the Lord is with thee; blessed art Thou among women." Many men and women have been, and are the spiritual temples of God; but never was any the material temple of GOD, but only Mary; and therefore, "blessed art Thou among women:" and yet we cannot say that she was so blessed in bearing CHRIST, as she was in believing in CHRIST; her bearing was more miraculous, but her believing was more bene­ficial to her soul. 3. This virgin is troubled at this salute. She might well be troubled; for,. (l.) If it bad been but a man that had come in so suddenly, when she expected none; or so secretly, when she had no other company; or so strongly, the doors being probably shut;: she had cause to be troubled; how much more, when the glory of the angel heightened the astonishment? (2.) Her sex was more subject to fear: if Zachary was amazed with the sight of this angel, how much more the virgin? But the angel comforts her; " Fear not, Mary, for Thou have found favor with God." 4. Here is the foundation of her comfort, and our happiness; " Behold, Thou shall conceive in thy womb, and bring forth a Son, and shall call his name JESUS." Never was mortal creature thus honored, that her womb should yield that flesh, wick was personally united to the Godhead; that she should bear him that upholds the world. There is one wonder in the conception, another in the fruit; both are marvelous, but the latter is more mysterious, and fuller of ad­miration. The fruit of the womb is JESUS, a Savior, the Son of the Highest, a King; GOD shall give him a throne, and he shall reign for ever; of his kingdom there shall be no end." Here was a Son, and such a Son as the world never had before; and here was. the ground of Mary's joy: how could she but rejoice, to hear what her Son should be before he was? Surely, never was any mother so glad of her son born, as this virgin was of her Son before he was conceived.

            The ground of this joy lay more especially in that name of JESUS. Here, Christians, is the object that Thou are to look unto. The first title that the angel gives our Savior, is JESUS, a Savior. Oh come, let us dwell a little here. without JESUS we had never known GOD our friend; and without JESUS, GOD had never known us for any other than his enemies. This name JESUS is better to us than all the titles of God. Indeed there is goodness and great­ness in the name Jehovah; but we merited so little good, and deserved so much evil, that in it alone there had been small comfort for us; but in the name of JESUS, there is comfort, and with the name of JESUS there is comfort in the name of God. In old times, GOD was known by his names of power, and of majesty, but his name of mercy was reserved till now, when GOD did purpose to pour out the whole treasure of his mercy, by the media­tion of his Son. And as this name is exalted above all names; so are we to exalt his mercy above all his works. Oh! it is an useful name! In all depths, distresses., miseries, perplexities, we beseech GOD by the name of JESUS, to make good his own name, not to bear it for nought; but as he is a Savior, to save us. And this is our comfort, that GOD will never so remember our sins, as to forget his own blessed name; and especially this name JESUS. It is the highest, the dearest, the sweetest name to us of all the names of God.

            The reason of this name was given by the angel to Joseph: "Thou shall call his name JESUS, for he shall save his people from their sins." But why from their sins? We seem rather willing to be saved from poverty, igno­miny, prison, death, hell. Sin is a thing that troubles but few: alas! sin (if we understand it aright) is the very worst of evils. There is no poverty but sin, there is no shame but sin; there is no prison but that prison is a paradise without sin; there is no death that has any sting in it, but for sin; " the sting of death is sin;" take out the sting, and Thou may put the serpent in Your bosom. Nay, I will say more, there would be no hell, were it not. for sin. Sin first kindled the fire of hell, sin maintains it; take away sin, and that tormenting flame goes out. Had it not been for sin, the devil had had no business in the world; were it not for sin, he could never hurt a soul.

            What abundance of benefits are here in one word, " He shall save his people from their sins?" There is no evil incident to man, but it ceases to be evil when sin is gone. If JESUS takes away sin, he does bless our very bles­sings, and sanctify our afflictions. He fetches peace out of trouble, riches out of poverty, honor out of contempt, liberty out of bondage. He pulls out the sting of death, puts out the fire of hell. As all evils are wrapt up in sin; so he that saves us from sin, saves us from all evils what­soever. This is that JESUS, the Son of GOD’s love; the Author of our salvation, " In whom GOD is well pleased;,'+ and whom the angel published before he was conceived " Thou shall conceive, and bring forth a Son, and shall call his name JESUS."

SECT. 2:

Of the Conception of CHRIST.

            THE conception of CHRIST was the conclusion of the angel's message. No sooner had the virgin said, " Be it to me according to thy word;" but according to that word it was: immediately the Holy Ghost over-shadows her, and forms our Savior in her womb. Now, brethren r now was the time of love. Well may we say, now was it that the day brake out, that the sun arose, that darkness vanished, that wrath gave place to favor and salvation now was it, that free grace came down from heaven, Thousands of angels waiting on her; the very clouds part (as it were) to give her way; the earth springs to welcome her; the floods clap their hands for joy; the heavenly hosts sing as she goes along, " Glory to GOD in the highest, peace upon earth, good will towards men:" truth and righteousness go before her, peace and pros­perity follow after her, pity and mercy wait on either hand, and when she first sets her foot on the earth, she cries, " A JESUS! a Savior!-Hear, ye sons of men! The Lord has sent me down to bring Thou news of JESUS Grace and peace be unto Thou: I will live with Thou in this world, and Thou shall live with me in the world to come. -Here was blessed news! This is gospel, pure gospel';; this is glad tidings: free grace proclaims JESUS, and JESUS is made up as it were all of free grace. What eternal thanks do we owe to the eternal God! How may we say with the angels, " Glory to GOD for JESUS CHRIST!"

            But in this conception of CHRIST are so many wonders that ere we begin to speak them, we may stand amazed:. " without controversy, great is the mystery of godliness: GOD manifest in the flesh." Say, is it not a wonder, a mystery, a great mystery, that the Son of GOD should be made of a woman, even made of that woman which was made by himself? Is it not a wonder, that her womb then, and that the heavens now, should contain him, " whom the heaven of heavens cannot contain!"-Concerning this conception of CHRIST, I shall speak but a little-: what man can conceive much of this? Our greatest light we borrow from the angel, who describes it thus " The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee." Out of these words, observe, 1. The agent: 2. The-effect. 1. The agent or efficient cause of CHRIST's conception, is the Holy Ghost. This agrees with that speech of the angel to Joseph: " That which is conceived in her, is of the Holy Ghost." This conception of CHRIST was by the operation or virtue of the Holy Ghost; or by the energetical command and ordination of the Holy Ghost, whereby that part of the virgin's blood, or seed, whereof the body of CHRIST was to be framed, was so cleansed and sanctified, that in it there should be neither spot nor stain of original pollution. 2. The effect was the framing of CHRIST's manhood, in which we may observe the matter and manner. (1.) For the matter: observe we the matter of the body, and of the soul of CHRIST. The matter of the body of CHRIST was the very flesh and blood of the virgin. " He was made of a woman," says the apostle, 1: e. of the flesh and blood and substance of the woman. And " he was made of the seed of David (says the apostle) according to the flesh;" otherwise he could not have been the Son of David, according to the flesh. The soul of CHRIST was not derived from the soul of the virgin, but it was made as the souls of other men be, 1: e. of nothing., by the power of God; and so infused into the body by the hand of God. (2.) For the manner of forming CHRIST's human nature, it was miraculous. The angel ascribes two actions to the Holy Ghost in this great work; the one to come upon the virgin, the other to overshadow her; by these is signified the extraordinary work of the Holy Ghost in fashioning the human nature of CHRIST. But we should not search overmuch into this great mystery. Alas! it is too high for us; if the course of ordinary generation be a secret, how past all comprehension is this extraordinary operation? " I know the Word was made flesh, (says Chrysostom) but how he was made I know not."

SECT. 3:

The Duplicity of Natures in CHRIST.

            THE duplicity of natures in CHRIST appears, in that he was truly GOD and truly man. " To us a child is born," says the prophet; there is a nature human; and " He shall be called the mighty God;" there is a nature Divine. GOD sent his Son, says the apostle, therefore truly GOD and the Son made of a woman, therefore truly man.  First, that CHRIST is true GOD, both apparent Scriptures, and unanswerable reasons drawn from Scriptures evince. 1. The Scriptures call him God. " In the beginning was the Word, and the Word was with GOD, and the Word was God." And " unto the Son he says, thy throne, O GOD, is for ever." And Thomas " answered and said unto him, My Lord and my God." " Take heed to Thour­selves," said St. Paul, " and to all the flock-to feed the church of GOD which he has purchased with his own blood." And " hereby perceive we the love of GOD," says St. John, "` because he laid down his life for us." And " we know that the Son of GOD is come. This is the true GOD and eternal life." And " without contro­versy,"- adds the former apostle, " great is the mystery of godliness, GOD was manifested in the flesh."

            2. Unanswerable reasons drawn from Scriptures, prove him God: thus it appears,-(l.) From those incommuni­cable properties of the Deity, which are ascribed unto him: he is eternal as GOD, Rev. 1: 17. He is infinite as GOD, Matt. 28: 2O. He is omniscient as GOD, Matt. 9: 4. He is omnipotent as God: "He that comes from above is above all-He is able to subdue all things unto himself-He has the keys of hell and death." (2.) From those acts ascribed to him which are only agreeable to the Divine nature, as, to hear the prayers of the people, John 14: 14. To'judge the quick and the dead; John 5: 22. And thus he creates as GOD, John 1: 4. He com­mands as GOD, Matt. viii. 26. He forgives as GOD, Matt. 9: 6. He sanctifies as GOD, John 1: 12. He glorifies as GOD, John 10: 28. (3.) Fr(-_}m all those acknowledgements given to him by the saints, which are only proper unto God; and thus he is believed on as GOD, John 3: 18. He is loved as GOD, I Cor. 16: 22. He is obeyed as GOD, Matt. 17: 5. He is prayed to as GOD, Acts 8: 59. He is praised as GOD, Rev. 5: 13. He is adored as GOD, Heb. 1: 6, Phil. 2: 1O. Surely all these are strong de­monstrations that CHRIST JESUS is God.  But why was it requisite that our Savior should be God? I answer, 1. Because none can save souls, nor satisfy for sin, but GOD alone. " There is none (says the Psalmist,) that can by any means redeem his brother, or give a ransom for him. But GOD will redeem my soul from the power of hell." 2. Because the satisfaction which is made for "sin must be infinitely meritorious. An infinite wrath cannot be appeased, but by an infinite merit; and hence our Savior must needs be GOD, to the end that his obedience and sufferings might be of infinite worth. 3. Because the burden of GOD’s wrath cannot be endured by a finite creature: CHRIST therefore must be GOD, that he might abide the, burden by his Divine power. 4. Because the enemies of our salvation were too strong for us: how could any creature over­come SATAN, death, hell, damnation? Ah! this required the power of GOD, there is none but GOD that could destroy "him that had the power of death, that is, the devil."

            Secondly, As CHRIST is GOD, so he is true man. He was born as man, and bred as man, and fed as man, and slept as man, and wept as man, and sorrowed as man, and suffered as man, and died as man. But more par­ticularly: 1. CHRIST had a human body, " Wherefore when he came into the world, he said, Sacrifice and offering Thou wouldst not, but a body has Thou prepared me." 2. CHRIST had an human reasonable soul: " My soul is heavy unto death," says CHRIST; and again, Father, into thy hands I commit my spirit." " Surely," says Nazi­anzen, "either he had a soul, or he will never save a soul." 3. CHRIST had all the properties that belong either­

to the soul or body of a man: nay more than so, CHRIST had all the infirmities of our nature, sin only excepted I say, the infirmities of our nature, as he suffered and was sensible of cold, and heat, and hunger, and thirst, and weariness, and weakness, and pain.

            But why was it requisite that our Savior should be man? I answer, 1. Because our Savior must suffer and die for our sins, which the Godhead could not do. 2. Because our Savior must perform obedience to the law. 3. Because our Savior must satisfy the justice of GOD in the same nature wherein it was offended. 4. Be­cause by this means we might have free access,to the throne of grace, and might find help in our necessities, having; such an High-priest as was in all things tempted like unto us," Heb. 4: 15. A real distinction of these two natures is evident. 1. In regard of essence, the Godhead cannot be man­hood, nor can the manhood be the Godhead. 2. In regard of properties, the Godhead is most wise, just, omnipotent, yea, wisdom, justice, omnipotency itself, and so is not the manhood, neither can it be. 3. They have distinct wills: " Not my will, but thy will be done, O Father!" Plainly differencing the will of a creature from the will of a Creator. 4. The very actions in the work of redemption are inseparable, and yet distinguish­able; " I lay down my life, and take it up again." To lay it down was the action of man not of God; and to take it up was the action of GOD, not of man; in these respects we say each nature remains in itself entire, without any conversion, commixion, or confusion. There is no conversion of one into the other, as when he changed the water into wine; no composition of both, no abolition of either, no confusion at all. It is. easy to observe this real distinction of his two natures from first to last; as, 1. He was conceived as others, and so be was man; but he was conceived by the Holy Ghost, as never man was; and which shows he is God. 2. He was born as others, and so he was man; but he was born of a virgin, as never man was; and this speaks him God. 3. He was crucified, died, and was buried, and so he was man; but he rose again from the dead, ascended into heaven, and from thence shall come at last to judge the quick and the dead, and therefore he is God.

SECT. 4:

Of the Union of the two Natures of CHRIST, in
one and the same Person.

            The union of two natures of CHRIST, in one and the self-same person, is that great wonder, which now we must speak of as we are able. But alas! how should we speak of this union, and not be confounded in ourselves? It is a great mystery, a secret, a wonder. Many wonders have been since the beginning of the world; but all the wonders that ever were must give place to this. Neither the creation of all things out of nothing, nor the restora­tion of all things into their perfect being; I mean neither the first work, nor the last work of GOD in this world, (Though most admirable,) may be compared with this. This union of the two natures of CHRIST in one person is the highest pitch of GOD’s wisdom, goodness, power, and glory.

            In the explication of this union, that which I shall insist on, (as the most necessary for our understanding,) is, 1. The union itself. 2. The effects or benefits of it. 1. For the union itself we shall discuss, wherein this union consists. The scriptural texts that confirm this union. The person assuming, and the nature assumed: and of these as briefly as I may.

            (1.) This union consists in that dependence of, the human nature on the Word, and in that communicating of the person or substance of the Word, with the human nature that is assumed; so that it is such an union, that both natures make one person of CHRIST.

            (2.) For the scriptural texts that confirm this union? Among many I shall only cite these. When CHRIST asked his apostles, "Whom do men say that I the Son of man am? Simon Peter answered, Thou art the CHRIST, the Son of the living God." Now if but one CHRIST, then surely but one person: and if the Son of Man be the Son of the living GOD, then surely there are two natures in that one person. Observe how the Son of Man and the Son of GOD, very man and very GOD, concentre in CHRIST. As the soul and the body make but one man, so the Son of man and the Son of GOD made but one CHRIST: " Thou art CHRIST," says Peter, " the Son of the living God." Thus Paul, speaking of JESUS, the Sort-of God. He tells us, " that he was made of the seed of David, according to the flesh, and declared to be the Son of GOD with power, according to the Spirit." 1. Made of the seed of David; of the substance of the virgin, who was David's posterity. 2. Declared to be the Son of GOD The word in the original signifies a declaration by a solemn sentence or definitive judgment. "I will declare the decree: the Lord has said unto me, Thou art my Son." That which I point at: he is the Son of David, *, in respect of his manhood; and he is the Son of GOD, *, in respect of his Godhead; here be the two natures; but, according to the words before, these two natures make but one Son, JESUS CHRIST our Lord. And in the very words themselves he is declared to be the Son of God; he does not say sons, as of two; but his Son JESUS CHRIST, first before, and then after; to show unto us, that as before his making, so after his making, he is still but one Son, or one person of the two distinct natures subsisting. To the same purpose is that text: " In him dwells all the fullness of the Godhead, bodily;" by the union of the Divine nature with the human in the unity of his person, the Godhead dwells in CHRIST as the soul in the body. Q° It dwells in him bodily;" not seemingly, but really; not figura­tively, and in a shadow, as he dwells in the temple; not by power and efficacy, as he dwells in all the crea­tures; not by grace, as in his people; nor by glory, as in the saints above; but essentially, substantially, personally,-the human nature being assumed into union with the person of the Word. Observe the passages: he in whom that fullness dwells is the person; that fulness; which does so dwell in him, is the nature. Now there dwells, in him not only the fullness of the Godhead, but the fullness of the manhood also; for we believe him to be both perfect GOD, begotten of the substance of his Father, before all worlds, and perfect man, made of the substance of his mother in this world; only he in whom the fullness of the Godhead dwells, is one; and he in whom the fullness of the manhood dwells, is another; but he in whom the fullness of both these natures dwells is -one and the same Immanuel, and consequently one and the same person; in him, 1:e. in his person, dwells all the fullness of the Godhead and all the fullness of the manhood.

            (3.) For the person assuming, and the nature assumed. 1. The person assuming was a Divine person. It was not the Divine nature that assumed a human person, but the Divine Person that assumed a human nature; and-of the three Divine Persons, it was neither the first nor the third; neither the Father nor the Holy Ghost that did assume this nature; but it was the Son, the middle Person. 2. The nature assumed was the seed of Abraham: "For - verily he took not on him the-nature of angels, but he took on him the seed of Abraham." Elsewhere the apostle calls it the seed of David: "He is made of the seed of David according to the flesh." And, elsewhere be is called the seed of the woman: " I will put enmity between thy seed and her seed." And, "When the fullness of the time was come, GOD sent forth his Son made of a woman." No question she was the material principle of which that precious flesh was made, and the Holy Ghost, the agent and efficient. That blessed womb of her's was the bride-chamber, wherein the Holy Ghost did knit that indissoluble knot between our human nature and his Deity; the Son of GOD assuming into the unity of his person, that which before he had not, even our human nature. Oh! with what astonishment may we behold, our dust and ashes assumed into the unity of GOD’s. own person!

            These are the deep things of GOD, and indeed so exceed­ingly mystical, that they can never be perfectly declared by any man. Bernard compares this ineffable mystery of the union of the two natures with that incomprehensible mystery of the Trinity in Unity. In the Trinity are three persons and one nature; in CHRIST are two natures and_ one person; that of the Trinity is indeed the greatest, and this of the incarnation is like unto it; they both _ far exceed man's capacity; "for his way is in the sea, and his path in the great waters, and his footsteps are not known." 2. For the effects and benefits of this union; they are either, First, in respect of CHRIST; or, Secondly, in re­spect of Christians. 1. Those in respect of CHRIST, are, 1. An exemption from all sin. 2. A collation of all graces. 3. A communication of all the properties.

            1. We find that although CHRIST appeared as a sinner, and that he was numbered among the wicked," or "with the transgressors," Isai. liii. 12; yet, in truth, "he did no sin, neither was any guile found in his mouth," 1 Pet. 2: 22. The apostle tells us, "He was holy, harmless, undefiled, and separate from sinners;" he assumed the nature of man, yet by reason of this pure conception, and of this union, he was conceived, and born, and lived without sin; he took upon him the seed of man, but not the sin of man, save only by imputation.

            2. The graces collated unto the humanity of CHRIST, by reason of his union, are very many. I shall instance in some: 1. That the manhood is a peculiar temple for the Deity of CHRIST to dwell in. It is the place wherein the Godhead -shews itself more manifestly and more glo­riously than in any other creature. It is true, that by his Providence he shows himself in all his creatures, and by his grace in his saints; but he is most gloriously, eternally, according to the fullness of his Deity, in the

humanity of' JESUS CHRIST: "In him dwells all the fullness of the Godhead bodily." Some are of opinion, that as now in this life, "No man comes unto GOD but by CHRIST;" so hereafter, in the next life, no man shall see GOD, but in the face of JESUS CHRIST. (2.) That the manhood of CHRIST, according to its measure, is a partner with the Godhead in the work of redemption and medi­ation. As he is Immanuel in respect of his person, so he is Immanuel in respect of his office. He must needs be man' as well as, GOD, that he might be able to send this comfortable message to the sons of men; "Go to my brethren, and say unto them, I ascend unto my Father and Your Father, and to my GOD and Your God. (3.) That the manhood of CHRIST, together with the God­head, is adored and worshipped with Divine honor. Not that we worship the manhood alone, as merely a creature; but that we adore the person of CHRIST, which consists of the manhood, and of the Godhead. (4.) That the manhood has an extraordinary measure of habitual graces poured into it. In this he excels the very angels, for to them was given grace only by measure; but to the humanity of CHRIST was given grace without measure; even so much as a creature is any ways capable of. Never was there any but CHRIST, whose graces were no way stinted, and who was absolutely full of grace. Divines tell us of a double grace in CHRIST; the one of union, and that is infinite; the other of unction, (which is all one with grace habitual,) and that is in a sort in­finite; for howsoever it be but a finite and created thing, yet, in the nature of grace, it has no limitation, no bounds, but includeth in itself whatsoever any way per­tains to grace. The reason of this unlimited grace be­stowed on the nature of man in CHRIST, was, because that grace was given to it as to the universal cause, whence it was to be derived unto all others. He is the fountain of grace, " and of hisfulness we receive grace for grace."

            3. For the communication of the properties. It is a

kind of speech peculiar to the Scriptures, when the pro­perties of either nature of CHRIST considered singly are attributed to the person of CHRIST. Thus we may say, that- GOD was born of a virgin, and that GOD suffered, and GOD was crucified; not simply in respect of his God­head, but in respect of his person, or in respect of the human nature which GOD united to himself. And thus we may say, that the Man CHRIST is almighty, omniscient, omnipresent, yet not in respect, of his manhood, but in respect of his person, which is GOD and man; or in respect of the Divine nature of the Man CHRIST JESUS. For here man signifies the whole person of CHRIST, and not merely the human nature. But, on the contrary, we may not say, that the Godhead of CHRIST was born of a virgin, or suffered, or was crucified; nor may we say, that the manhood of CHRIST is almighty, omniscient, omnipresent; because the Godhead and manhood are such words as note to us the two' natures of CHRIST, the one Divine, and the other human, and not the person of CHRIST.

Secondly, The effects, or benefits, of this hypostatical union, in respect of Christians, are their spiritual union and communion with GOD and CHRIST.

            1. There is a spiritual union of Christians With GOD in CHRIST. Oh! the wonder of these two blessed unions! first, of the personal union; secondly, of the spiritual or mystical union. In the personal union, it pleased GOD to assume and unite our human nature to the Deity; in this spiritual union, it pleased GOD to unite the person of every believer to the person of the Soil of God. This union is mystical, and yet our very persons,. natures, bodies, souls, are in a spiritual way conjoined to the body and soul of CHRIST; so that we are members of the body of CHRIST, and of the flesh of CHRIST, and of the bones of CHRIST; and as this conjunction is immediately made with his human nature, so thereby we are also united to the Divine nature; yea, the person of the believer is united to the glorious person of the Son of God;

            Now, concerning this union, for our better under­standing, observe these three things. (1.) It is a most real union; it is not a mere notional union, that consists only in the understanding; it is not an imaginary thing, that has no other being but only in the brain; no, it is a true, real union. In natural unions, I confess, there may be more evidence, but there cannot be more truth.

            (2.) It is a very near union. Thou will say, how near If an angel were to speak to Thou, he cannot satisfy Thou in this; only as far as our understanding can reach it, and the creatures can serve to illustrate these things. Take it thus. Whatsoever by way of comparison can be alleged concerning the combination of any one thing with another, that, and much more, may be said of our union with JESUS CHRIST. See how near the father and the child are, how near the husband and the wife are; see what union is between the branches and the vine, the members and the head. Nay, one thing more, see what the soul is to the body; such is CHRIST, and so near is CHRIST, and nearer to the person of every true believer. " I live, yet not I," says Paul, "but CHRIST lives in me." As if he had said, as the soul is to the body of a natural mail, so is JESUS CHRIST to my soul and body.

            (3.) It is a total union; that is, whole CHRIST is united to the whole believer, soul and body. If Thou art united to CHRIST, Thou has all CHRIST, Thou art one with him in his nature, in his name;, Thou has the same image, grace, and spirit in thee, as he has; the same precious pro­mises, the same access to GOD by prayer as he; Thou has the same love of the Father; all that he did or suffered Thou has a share in it; Thou has his life and death; all is thin. So on thy part, he has thee wholly, thy nature, thy sins, the punishment of thy sins, thy wrath, thy curse, thy shame; yea, thy wit, and wealth, and strength, all that Thou art, or have, or can do pos­sibly for him. It is a total union: " My Beloved is mine, and [-am. his." Whole CHRIST is mine, and all that I am, have, or can do, is his,

            2. There is a spiritual communion with GOD in CHRIST. Both these are the effects of CHRIST's personal union: First, Union to his person, and then communion with his benefits. Union, in proper speaking, is not unto any of the benefits -flowing to us from CHRIST; we are not united to forgiveness of sin, holiness, peace, of conscience, but unto the person of the Son of GOD himself: and then, secondly, comes this communication of all the benefits arising from this union to the Lord JESUS: that as CHRIST was Priest, Prophet, and King; so we also by him are, after a sort, priests, prophets, and kings: for, being made one with him, we are thereby possessed of all things that are his.

SECT. 5:

Of the Birth of CHRIST.

            1. The birth of CHRIST now follows. A thing so won­derful, that it was given for a sign unto believers seven hundred and forty years before it was accomplished. "Therefore the Lord himself shall give a sign; behold a virgin shall conceive and bear a Son." But come a little nearer; "Let us go to Bethlehem," as the shepherds said, "and see this thing which is come to pass!" If we step but one step into his lodging, heaven's wonder is before our eyes; now look upon JESUS! Look on him as infulness of time he carried on the great work of our salvation. Here Thou may read the meaning of Adam's covenant, Abraham's promise, Moses's revelation, David's succession; these were but veils, but now shall we draw aside the curtains. Come, take a view of the truth itself. What a strange birth is this? Look on the babe, there is no cradle to rock him, no nurse to lull him, no linens to swaddle him, scarce a little food to nourish him. Look on the mother; there is no midwives' help, no downy pillows, no linen hangings, scarce a little straw where she is brought to bed. Look on Joseph, his sup­posed father; he rather begs than gives a blessing. Poor carpenter! that makes them a chamber of an ox-stall.

Mary must bear a Son; an angel tells -her, the Holy Ghost overshadows her, the days are accomplished, and she is delivered.

            2. No sooner was CHRIST born, but righteousness looked down from heaven; she cast her eye upon earth, and seeing truth freshly sprung there, she looked and looked again. Certainly it was a sight to draw all the eyes of heaven to it. It is said of the angels, that, " they desired to look into these things." They looked wishfully at them,' if they would look through them. No question but righteousness looked as narrowly and piercingly as the angels. Before this time, she would not so much as look down towards the earth righteousness had no pros­pect, no window open this way. But now the case is altered: no sooner does our vine bud upon the earth, but she is willing to condescend to look down. And no marvel; for what could righteousness desire to see and satisfy herself in, that was not to be seen in JESUS CHRIST? He was all righteous, there was not the least spot of sin in him. His birth was clean, and his life was holy, and his death was innocent. Both his soul and body were without all sin; both his spirit and his mouth were

without all guile: whatsoever satisfaction righteousness would have, she might have it in him. " Lay judgment to the line, and righteousness to the balance," and there

is nothing in JESUS but straight for the line, and full weight for the balance.

            3. For the meeting and agreement of all GOD’s attri­butes as the effect of this, the verse before tells us, that “mercy and truth are met together, righteousness and­

peace have kissed each other." Many means were made before CHRIST's time for this blessed meeting; but it could not be: " sacrifice and burnt-offering Thou wouldst not." -. These means were not prevalent enough to cause it. Where stuck it P Thou will say; surely it was not on account of mercy, she was easy to be entreated; she looked up to heaven, but righteousness would not look down; and indeed here was the business: righteousness

must and will have satisfaction; either some satisfaction for sin must be given to GOD, or she will never meet more; better that all men in the world were damned, than that the righteousness of GOD should be rendered unrighteous. But our Savior is born; and this birth occasions a gracious meeting of the attributes. Such an attractive is this birth, that all meet there; indeed they cannot but meet in him. " CHRIST is mercy, and CHRIST is truth, and CHRIST is righteousness, and CHRIST is peace." (1.) CHRIST is mercy. Thus Zacharias - prophesied; that. " through the tender mercy of our GOD the Day-spring (or Branch) from on high path visited us." And GOD, the Father of CHRIST, is called the Father of mercies; as if mercy were his Son, who had no other Son but his dearly " beloved Son in whom he is well pleased." (2.) CHRIST is truth. " I am the way, and the truth, and the life." That truth in whom is accomplished whatso­ever was prefigured of the Messiah. And this is his name, " The Lord, the Lord GOD, abundant in goodness and truth." "He is a GOD of truth," says Moses; " plenteous in mercy and truth," said David; " full of grace and truth," said John. He is truth by name, and truth by nature, and truth by office. (3.) CHRIST is righ­teousness. " This is his name whereby he shall be called, the Lord our Righteousness." (4.) CHRIST is peace. "This is his name wherewith he is called, Wonderful, Counselor, the mighty GOD, the everlasting Father, the Prince of Peace." And according to his type, Meichise­deck, as he was " King of righteousness," so also he was " King of Salem, which is King of peace." Thus CHRIST is mercy, and CHRIST is truth, and CHRIST is righ­teousness, and CHRIST is peace. Now where should all these meet, but in him who is them all? Surely there they may meet, and at' the meeting they all ran first and kissed the Son; and that done, truth ran to mercy, and embraced her, and righteousness to peace, and kissed her. They, that had so long been parted, now meet, and are made friends again. O the blessed effects of this birth of CHRIST! It is CHRIST that reconciled them, and reconciled us to them. " He reconciled all things," says the apostle, "whether they be things in earth, or things in heaven." Now is heaven at peace with itself, and heaven and earth at peace one with another; and that Such glues all, and makes the peace, is this birth of CHRIST.

SECT. VI

Of some Consequents of CHRIST's Birth.

            Some consequents of the birth of CHRIST may be touched, till he was a child of twelve years old.

            1. When he was but eight days old, he was circum­cised, and named JESUS. In this early humiliation he plainly discovered the riches of his grace; now he sheds his blood in drops, and thereby gives an earnest of those rivers which he afterwards poured out for the cleansing of our nature, and extinguishing the wrath of God; and for a further discovery of his grace, at this time his name is given him, which was JESUS. This is the name which we should engrave on our hearts, rest our faith on, and place our help in, and love with the overflowings of charity, joy, and adoration; above all things, we had need of JESUS, a Savior for our souls, both from our sins, and from the everlasting destruction which sin would otherwise bring upon our souls. Hence this name JESUS, and this sign circumcision, are joined together; for by the effusion of his blood he was to be our JESUS, our Savior: " without shedding of blood is no remis­sion," no salvation. Circumcision was the seal, and now was it that our JESUS was under GOD’s great seal to take his office: " Him has GOD the Father sealed," John 6: 27. It is his office and his very profession to save, that all may repair unto him for that end: " Come unto me, all ye that are weary;" and "him that comes unto me, I will in no wise cast out."

            2. When he was forty days old, " He was brought to' Jerusalem, and presented to the Lord; as it is written in the law of the Lord, every male that opens the womb

Shall be called holy to the Lord." O wonder! there was no impurity in the Son of GOD, and yet he is first cir­cumcised'; and then he is brought and offered to the Lord. He that came to be sin for us, would in our persons be legally unclean, that by satisfying the law, he might take away our uncleanness. He that was above the law would come under the law, that he might free us from the law. We are all born sinners; but O the un­speakable mercies of our JESUS, that provides a remedy as early as our sin. First, he is conceived, and then-he is born, to sanctify our conceptions and our births; and after his birth, he is first circumcised, and then he is presented to the Lord; that by two holy acts, that which was naturally unholy might be hallowed unto God. CHRIST has not left our very infancy without redress, but by himself thus offered he cleans us presently from our filthiness. Now is CHRIST brought in his mother's arms to his own house, the temple; and as man he is presented to himself as God. Thou will say, what is this to me, or to my soul? O yes! Jerusalem is now every where; there is no church assembly, no Christian heart, which is not a temple of the living God; and there is no temple of GOD wherein CHRIST is not presented -to his Father. Thus we have the benefit of CHRIST's fulfilling the law of righteousness; " GOD sent his Son, made of a woman, made under the law, that he might redeem them that were under the law, that we might receive the adoption of sons.

            3. When he was yet under one year old, as some, or about two, as others think, he fled into Egypt. As there was no room for him in Bethlehem, so now there is no room for him in all Judea. No sooner he came to his own, but he must flee from them. What a wonder is this? Could not CHRIST have delivered himself from Herod a Thousand ways,? What could an arm of flesh have dose against the GOD of spirits? But hereby be

taught us to bear the yoke even in our Youth. Thus would he suffer, that he might sanctify to us our earthly afflictions. What a change is here? Israel, the first­born of GOD, flies out of Egypt into Judea; and CHRIST, the, first-born of all creatures, flies out of Judea into Egypt! Now is Egypt become the sanctuary, and Judea the in­quisition house of the Son of God. Surely he that is every where the same, knows how to make all places alike to his. He knows how to preserve Daniel in the lions' den; the three children in the fiery furnace; Jonah. in the whale's belly, and CHRIST in the midst of, Egypt.

            4. When he was now five years old, say some, an angel appears again in a dream to Joseph, saying, "Arise, and take the young child and his mother, and return again into the land of Israel, for they are dead which sought the young child's life." Herod, that took away the lives of all the infants in or about Bethlehem, is now himself dead, and gone to his own place. O the wonderful dis­pensation of CHRIST in concealing himself from men! All this while be carries himself as an infant; "take the young child and his mother." He suppressed the mani­festation and exercise of that Godhead whereto the infant nature was -conjoined. As the birth of CHRIST, so the infancy of CHRIST, was exceeding humble. O how should we magnify him, or deject ourselves for him, who himself became thus humble for our sakes!

            5. When he was twelve. years old, he, with his parents, goes up to Jerusalem, "after the custom of the feast." This pious act of his younger years was intended to lead our first years into timely devotion. But I shall not insist on that; I would rather observe him " sitting in the midst of the doctors in the temple, both hearing them, and asking them questions. He who,, as GOD, gave them all the wisdom they hack, does now, as. the Son of Man, hearken to the wisdom he had given them; and when he had heard, then he asks; and after that, no doubt, he answers; his very questions were instructions; for I cannot think that’he meant so much to learn, as to teach those doctors of Israel. Surely those rabbins had never heard -the voice of such a tutor; they could not but see the very wisdom of GOD in this child; and therefore, says the text, " they all wondered;" or; " they were all astonished at his understanding and answers, their eyes saw nothing but a child, but their ears heard the wonderful things of GOD’s law*. But why did ye not, O ye Jewish teachers, remember now the star and the sages, the angels and the shepherds? Why did ye not now bethink Thourselves of Herod, and of his inquiry, and of Your answer, that in Bethlehem of Judea CHRIST should be born? Thou cited the prophets, and why did Thou not mind that prophecy now, that " unto us a Child is born, and unto us a Son is given, and his name shall be called Wonderful, Counselor, the mighty GOD, the everlasting Father, the Prince of Peace?" Fruitless is the wonder that ends not in faith. No light is sufficient, where the eyes are held through unbelief and prejudice.

            6. After this, from twelve to the thirtieth year of his age, we read nothing- of the acts of CHRIST, but that "he went down with his parents unto Nazareth, and was subject to them." As he went up to Jerusalem to wor­ship GOD, so he goes down to Nazareth to attend his particular calling. This is the meaning of those words, " and he was subject to them." CHRIST's subjection to his parents extended to the profession and exercise of his life. Certainly CHRIST was not all that time, from twelve to thirty years, idle; as he was educated by his' parents, so of his reputed father he learnt to be a carpenter: this, I take it, is plain in these words, " Is not this the carpenter, the son of Mary?" Oh! the poverty, humility, severity of JESUS!' It appears at this time especially, in his laboring, working, hewing of wood, or the like. Here is a sharp reproof to all those that spend their time in idleness, or without a particular calling. What! are they wiser than CHRIST? Our JESUS would not by any scans thus spend his time. But concerning this time of

his Youth,- because in Scripture there is so' deep a silence; I shall therefore pass it by.

Thus far have I propounded the object' we are to look unto; it is JESUS, in his first coming, or incarnation;' while yet a child of twelve years old. Our next work is to direct Thou-are-the art or mystery, how we are to look unto him in this respect.

CHAP. II

SECT. 1:

Of knowing JESUS as carrying on the great Work of our Salvation’ n his Birth.

            WHAT looking comprehends, Thou have heard before and that we may have an inward experimental look on him whom our souls pant after, let us practice all these

particulars.

            1. Let us know JESUS carrying on the great work of our salvation, in his incarnation. Let us learn what he did for us when he came-amongst us. There is not one

passage in his first appearing, but is of mighty concern­ment unto us. Is it possible that the great GOD of heaven and earth should so infinitely condescend but on some great design? And what design could there be, but' only his glory and the creatures' good? O my soul!, if Thou have any interest, in CHRIST, all this concerns thee. The Lord JESUS, in these very transactions, had an" eye to thee; he was incarnate for thee, he was conceived and born for thee. Look not on the bare history of things, for that is unprofitable'; the main duty is eying the end,' the meaning of CHRIST, and especially' as it relates to ­thyself. Alas! what comfort were it to a poor prisoner, if he should hear that the king, of his mere- grace, visited all the prisoners in this or that dungeon, and- that he made a gaol-delivery, and set all free, but never came' near the place where he lay bound in irons? Or suppose he gives a visit to that very man, and offers him grace and pardon, if he will but accept of it; and, because of his waywardness, persuades, entreats, commands him'to come out and take his liberty; and yet he will not regard Or apply it to himself, what comfort can he have thereby? What benefit can he receive? Dear soul, this is thy case, if Thou art not in CHRIST, if Thou have not heard the offer, and embraced and closed with it, then what is CHRIST's incarnation, conception, nativity, unto thee? Come, learn, not merely as a scholar, to gain some notional knowledge; but as a Christian, as one that feels virtue coming out of CHRIST in every one of these respects. Study closely this great transaction in reference to thyself. I know not how it happens; this subject either savors not with some Christians,' or it is seldom Thought of by the most. O GOD forbid that we should throw out of doors such a blessed necessary truth! If rightly applied, it is a Christian's, joy:. " Behold I bring Thou glad tidings of great joy, that shall be to all people; for unto Thou is born in the city of David, a Savior, which is CHRIST the Lord." Sure the birth of CHRIST is of mighty concernment unto thee: " Unto us a Child is born, unto us a Son is given." There is not any piece of this transaction but it is of special use., How many break their brains, and waste their spirits, in studying arts and sciences, things in comparison of no value? Whereas Paul " de­termined not to know any thing but JESUS CHRIST." To know JESUS CHRIST in every point, whether in birth, or life, or death, it is saving knowledge. O stand not upon cost, whether pains or study, tears or prayers, peace or wealth, goods or name, life or liberty; sell all for this pearl. CHRIST is of that worth that Thou can never over-buy him, Though Thou gayest thyself and all the World for him. The study of CHRIST is the- study of studies; the knowledge of CHRIST is the knowledge of every thing that is necessary, either for this world, or for the world:l to come. O study CHRIST in all the aforesaid respects.

SECT. 2:

Considering JESUS in that Respect.

            Let us consider JESUS carrying on this great work of our salvation at his first coming or incarnation. It is not enough to study and know these great mysteries, but, according to the measure of knowledge we have, we must muse, meditate on, ponder, and consider them. This consideration brings CHRIST closer to the soul. Con­sideration fastens CHRIST more strongly- to the soul, and, as it were, rivets the soul to JESUS' CHRIST. A soul that truly considers and meditates on CHRIST, thinks and talks of nothing else but CHRIST. It takes hold, and will not let him go. I will keep to thee, (says the soul in meditation,) for Thou art my life. Thus, O my soul, consider Thou of CHRIST, and of what he did for thee when he was incarnate! and that Thou may not confound thyself in thy meditations, consider apart these particulars.

            1. Consider JESUS in his fore-runner, and the blessed tidings of his coming in the flesh. Now the long-looked for time drew near, a glorious angel is sent from heaven, and he comes with an olive-branch of peace; first he presents himself to Zecharias, and then to Mary; to her he imparts the message on which GOD sent him into this world: 1` Behold Thou shall conceive in thy womb, and bring forth a Son, and shall call his name JESUS." Till now human nature was less than that of angels; but by the incarnation of the Word, it was to be exalted above the cherubim. What blessed tidings was this message! The decree of old must now be accomplished, and an angel proclaims it upon earth. " Hear, O ye sons of Adam, this concerns Thou as much as the virgin: were ye not all undone in the loins of his first father? Was not this our condition, that after a little life upon earth, we should have been thrown into eternal torments, where had been nothing but weeping, wailing, and gnashing of teeth? And now that GOD and CHRIST should bid an angel tell the news, Ye shall not die to! a virgin shall conceive and bear a Son, and he shall be Your JESUS, He shall save Thou from this hell, and death,- and sin. He shall deliver Your souls;' he shall save to the utmost. His name is JESUS, and he shall not bear his name for nought. Believe in him, and ye shall live-with him- in glory." Q blessed.

news Men may talk. what, they will. of this and that news, but none is so welcome to one-ready to perish, as to hear of a Savior. Tell a man in his sickness of one that will make him well again; tell a man in captivity of one that will set- him free; tell a man in prison, condemned to die, of one with a pardon that will save his life; and every one-of these will say, this is the best news that ever was heard. Oh! then, if it be good tidings to hear of a savior, where is only a matter of loss of life, or of this earth; how much more when it comes to the loss of heaven, to, the danger of bell, when our souls are at stake, and likely to be damned for ever! What glad tidings would that be, to hear of one- that could save our souls from the destroyer? Is not such a Savior worth the hearkening after? Were not the birth of such a one good news? O my soul, ponder these Words, as if an angel, seeing thee stand on the brink of hell, should speak to thee, even to thy soul.

            2. Consider JESUS in his conception. No sooner is the news heard, but CHRIST. is conceived by the Holy Ghost in the virgin's womb; this conception is worthy our consideration. What I -that the great, GOD of heaven should condescend so far as to take our nature upon him" and to take it in the same way, and-,after the same manner as we do? We must not be too curious to inquire after the manner of the; Holy Ghost's operation. This is work for our hearts, and not, merely for our heads, Humble faith, and not curious inquisition, shall find the sweetness of this mystery. It was David's complaint,-" Behold I was shapen in iniquity, and in sin did -my mother conceive me,'' O my -soul, this was thy case in -thy very firsts being, and hadst Thou died in that condition, the word is express, that " nothing undefiled nor unclean should enter into the kingdom of glory." But here is the remedy; thy sinful conception is sanctified by CHRIST's holy con­ception. The holiness of thy JESUS serves to bide thy original pollutions from the eye of God. Oh!. consider this conception thus, till Thou, bringest it near and close to thy soul, till Thou feelest some sweetness and. power coming and flowing from JESUS in the womb.

            3. Consider the duplicity of natures in JESUS CHRIST.: ~~ The Word made flesh." No sooner was he conceived than he was God-man; he was perfectly framed,, and instantly united to the eternal Word: GOD sent his Son, there is the nature Divine;, made of a woman, there is the mature human. Certainly great is this mystery, that the Word is-made flesh; that the Son of GOD is made of a woman;- that a star gives light to the sun; that a branch does bear the vine; that a creature gives being to the Creator. Admire, O my soul, at this I but withal consider that all this was for us and our salvation. He was man, that he might die for us; and he was GOD, that his death might be sufficient to save us. Had he been man alone, not GOD, he might have suffered,. but he could never have satisfied for sin; he could not have been JESUS, a Savior of souls. Had he been GOD alone, not man, he would not have been akin to our nature offending; and so he could not have satisfied the justice of GOD in the, same nature wherein it was offended; neither could he, as GOD alone, have died for sin; and the decree was, that our Redeemer must die for sin; " for without shedding of blood there is no remission;" and no shedding of blood could possibly befall the Godhead of CHRIST. O my soul, consider this in relation to thyself; he is God-man, that he might suffer and satisfy for-thy sins; he is God­man, that he might be able and fit to finish the work of thy salvation, As GOD he is able, and as man he is fit, to discharge the office of Mediator; as GOD, he is able to bear the punishment of sin;. and as man, he is fit to suffer for sin. Oh! the wisdom of GOD in this! Man's nature can suffer death, but not overcome it; the Divine nature can overcome death and all things, but be cannot suffer it. And hence there is a duplicity of natures in JESUS CHRIST. O muse on this; it is worthy thy serious consi­deration.

            4. Consider the real distinction of these two natures in CHRIST. As the unapproachable light of the Godhead was put into human flesh, so these natures remained entire, without any conversion or confusion. They were not as wine and water, that become one by mixing; there is no such blending the Divine and human nature; they were not as snow and water, that become one by dissolving of the snow into the water; there is no such changing of the human nature into the Divine, or of the Divine nature into the human. Look, as at the first moment of his conception, he was GOD and man, so these two natures continued distinct in substance, properties, and actions. Consider this, O my soul, in reference to thyself: by this means Thou has free access unto the throne of grace; -and as Thou has free access, so Thou may boldly draw near! His Deity indeed confounds, but his humanity comforts feeble souls. His Divine nature amazeth, but his human nature encourageth us to come unto him. Even after his resurrection, he was pleased to send this comfortable message to the sons of men; 11 Go to my brethren, and say unto them, I ascend to my Father and Your Father, and to my GOD and Your God." Now, as long as he is not ashamed to call us brethren, `1 GOD is not ashamed to be called our God." Oh! the sweet fruit that we may gather off this tree, the real distinction of two natures in CHRIST! As long as CHRIST is man, as well as GOD, we have a motive strong enough to appease his Father, and to turn his favorable countenance towards us. Here is our happiness, that " there is one Mediator between GOD and man, the man' CHRIST JESUS."

            5. Consider the union of the two natures of CHRIST in one and the same person. As he was the branch of the Lord, and the fruit of the earth, so these two natures were tied with such a knot as sin, hell, and the grave were never able to disunite: yea, Though in the death of CHRIST there- was a separation of the soul from the body, yet in that separation the hypostatical union remained unshaken. In this meditation Thou has great cause, O my soul, to admire and adore! Wonderful things are spoken of thee, O CHRIST I He is GOD so as neither the Father nor the Holy Ghost were made flesh; and he is man in the nature of man. This is a mystery that no angel is able to com­prehend. We have not another example of such an union. If Thou wilt consider this great mystery of god­liness any further, review what has been said in the object propounded, where this union is set forth more largely and, particularly; but especially consider the blessed effects of this union in reference to thyself. As our nature in the person of CHRIST is united to the God­head, so our persons in and by this union of CHRIST are brought nigh to God. Hence it is that GOD does set his sanctuary and tabernacle among us, and that he dwells with us; and, which is more, that he makes our persons, houses and habitations, wherein he himself is pleased to dwell by his Holy Spirit. By reason of this hypostatical union of CHRIST, the Spirit of CHRIST is given to us in the very moment of our regeneration. " And because ye are sons, GOD has sent forth the Spirit of his Son into Your hearts, crying, Abba Father: and hereby we know that we dwell in him, and he in us, because he has given us of his Spirit." As the members of the body, howsoever distinct amongst themselves, and all differing from the head, yet by reason of one soul informing both the head and members, all make one man; so all be­lievers in CHRIST, howsoever distinct persons amongst themselves, and all distinct from the person of CHRIST, and especially from the Godhead, which is incommuni­cable, yet by one and the same Spirit abiding in CHRIST and all his members, they become one. " There is one body, and one Spirit: he that is joined to the Lord is one Spirit." O my soul, consider this; and in considering believe thy part in this; and the rather, because the means of this union on thy part is a true and lively faith. Faith is the first effect and instrument of the Spirit of CHRIST, disposing and enabling thy soul to cleave unto CHRIST; and "for this cause I bow my knees unto the Father of our Lord JESUS CHRIST-that CHRIST may dwell in Your hearts by faith.".

            6. Consider the birth of CHRIST, who in his Divine generation was the Son of GOD, in his human generation was born in a stable, for the saving of the’children of men. Suppose the Holy Ghost came upon thee, to form and fashion thee in JESUS CHRIST; (thus Paul bespeaks the Galatians, " My little children, of whom I travail in birth again until CHRIST be formed in Thou) would not this affect thee? Would not thy whole soul be taken up with this? Come, receive CHRIST into thy soul; or if that work be done, if CHRIST be formed in thee, O cherish' him! (I speak of the spiritual birth) O keep him in thy heart! Let him there bud and blossom, and bear fruit; let him fill thy soul with his Divine graces: O that Thou couldst say it feelingly, " I live, yet not I, but CHRIST lives in me!" O that this were the issue of thy meditation on CHRIST's birth, even whilst Thou art going with the shepherds to Bethlehem, and there findest thy Savior lying in a cratch, that Thou wouldst bring him thence, and make thy heart to be his. cradle! I would not give a farthing for a meditation merely on the history of CHRIST's birth. Either draw virtue from him within, or thy meditation will be fruitless,

            7. Consider those few consequents of CHRIST's birth, Every action of CHRIST is our instruction.’ Here are many particulars, but none in vain. CHRIST is considered under much variety of notions, but he is still sweet under all. Is it possible, O my soul, that Thou should tire thyself in the contemplation of JESUS CHRIST? If one flower yield thee not pleasure or delight, go to a second, a third. For a while observe the circumcision of JESUS CHRIST, and gather some honey out of that flower. CHRIST bad never been circumcised but that the same might be done to our souls that was done to his body. O that the same CHRIST would do that in us that was done to him for us,

            Again, observe CHRIST's presentation in the temple. This was the law of those that first opened, the womb. Now CHRIST was the first-born.of Mary, and indeed the first-born of all creatures; and he was consecrated unto GOD, that bjr him we might be consecrated and made holy, and that b him we might' be accepted when we are offered unto the Lord. Again, observe CHRIST's flight into Egypt. Though the infancy is usually most quiet, yet here life and toil began together; and see how speedily this comes after CHRIST's dedication unto God. Alas; we are no sooner born again than we are persecuted. If the church travail, and bring forth a male, she is in danger of the GOD’s streams. Again, observe CHRIST's return into Judea; "He was not sent but to the lost sheep of the house of Israel;" with them alone he was personally, to converse in his ministry, in which respect he was called a minister of the circumcision. And where should he be trained, and show himself, but amongst them to whom GOD had sent him? The gospel first began there, and as a preparation to it, CHRIST now in his childhood returns thither. Again, observe CHRIST disputing with the doctors in the temple. See how early his Divine graces put forth themselves; " In him were hid, says the apostle, " all the treasures of wisdom and knowledge;" all the treasures were hid in him, and yet some of those treasures appeared very early: his wisdom in his very infancy is wondered at, nor is it without our profit, for " of GOD he is made wisdom unto us." Again, observe how he spent the remainder of his Youth. In all his examples he meant our instruction-; " He. went down with his parents, and was subject to them:" he was not idly bred, but serves his generation in the poor way of a carpenter. " It is every way good for a man to bear GOD’s yoke even from his infancy." CHRIST is inured betimes to the hardships­of life, and the strict observation of the law, both of GOD and nature.

See, O my soul, what a world of matter is before thee here is. the annunciation of JESUS, the conception of JESUS, the duplicity of natures in JESUS, the real distinction, the wonderful union, the nativity of JESUS, together with some consequents after it. Go over these with frequent Thoughts; give not over till Thou feelest thy heart warm. True meditation is as the bellows of the soul, that does kindle and inflame holy affections; and by renewed Thoughts, as by renewed, and stronger blasts, it does renew and increase the flame.

SECT. 3:

Of desiring JESUS in that Respect.

            Let us desire JESUS, carrying on the great work of our salvation at his first coming, or incarnation. It is not enough to know, and consider, but we must desire. Now, what is desire, but " a certain motion of the appetite, by which the soul darts itself towards the absent good, purposely to draw near, and to unite itself thereunto?" The incarnation of CHRIST, according to the letter, was the desire of all nations. O, how they that lived before CHRIST, desired this coming of CHRIST! Abraham desired to see that day two Thousand years, and more, before it came. It was the expectation of all the patriarchs. O when will that day come! And surely the incarnation of CHRIST in the fruit or application is, or should be, the desire of all Christians. There is virtue in JESUS CHRIST, in every circumstance concerning CHRIST, in his conception, incar­nation; in his birth, and in those consequents of his birth. Now, to make these ours, that we may have our share and interest in them, we must here begin. O, my soul, do Thou desire, do Thou seek to possess thyself of CHRIST? Set thy desire (as the needle-point,) aright, and all the rest will follow. Never will union be with the absent good, but the soul, by desire, must first dart itself towards it. True it is, millions of souls stand at a distance from CHRIST, and why? they have no desire towards him. But, O that my soul, and thy soul, whosoever Thou art that readest, would desire! O, that we could desire and. long after him until we languish, and be compelled to cry out with the spouse, " Comfort me, for I am sick of love."

            Is there not good reason for it? What is there in CHRIST that is not desirable? View over all those excel­lencies of his conception; of his two natures really dis­tinguished, and yet wonderfully united; of his birth; of those few consequents of his birth. But above all, see the fruit of all. He was conceived that our conceptions might be sanctified; he was the Son of Man, that he might suffer for us; and the Son of GOD, that he might satisfy Divine justice; he was GOD and man in one Person, that we might be one with him, " members of his body, and of his flesh, and of his bones." He was born of the virgin, that there might be a spiritual birth of CHRIST in ­our virgin hearts. Are not these desirable things? Never tell me of thy present enjoyments, for never was CHRIST so enjoyed in this life, but Thou have cause to desire more of CHRIST. It is worth thy observation, that " spiritual desires after CHRIST do neither load nor cloy the heart, but rather open, and enlarge it for more and more." Who was better acquainted with GOD than Moses? and yet who was more importunate to know him better?

            “I beseech thee, show me thy glory." And who was more acquainted with CHRIST than Paul? and yet who was more importunate to be with him nearer? " I desire to be dissolved, and to be with CHRIST." Further and further union and communion with CHRIST, are most desirable things, and are not these the fruits of his incarnation, the

effects of his personal union? More and more peace, and love, and reconciliation, between GOD and us are desirable things: and are not these the fruits of CHRIST's birth? Was it not then that " righteousness looked down from heaven? that mercy and, truth met together, and righteousness and peace kissed each other?" An higher degree of holiness, likeness to GOD and CHRIST, are desirable things: and are not these the fruits of his circumcision, and presentation to the Lord, the effects of all those conse­quents that follow his birth' Come, stir up thy desires: True desires are not wavering, but resolute and full of quickness. Observe how the nature of true desire in Scripture is set forth by the most strong similitudes of hunger and thirst; and those not common neither, but

by "-the panting of a tired hart after the rivers of water," and by " the gaping of dry ground after seasonable showers. O, then! how is it that thy desires are so contracted, and almost shut up? Nay, how is it that thy vessels are so full of contrary qualities, that there is scarce any room in thy soul for CHRIST? Will not the desires of the patriarchs witness against thee? How cried they after CHRIST's coming in the flesh? " Bow the heavens, O Lord, and come down," Psal. cxliv. 5. " O that Thou. wouldst rend the heavens, that Thou wouldst come down. Isa. lxiv. 1. " Drop down, ye heavens, from above, and let the skies pour down righteousness, let the earth open, and bring forth salvation," Isa. xlv. 8. Is it possible that their desires should be more vehement after. CHRIST than ours? They lived on the dark side of the cloud, but we on the bright side; the veil was upon their hearts, which veil- is done away in CHRIST. They saw CHRIST afar off, and their sight was very dim; " But we all with open face, as in a glass, behold the glory of the Lord." One would think the less any thing is known, the less it should be desired. O,-my soul, either Thou art more ignorant of CHRIST than the patriarchs of old, or thy heart is more out of frame than theirs. Suspect the latter, and blame thy heart, it may be thy sluggish nature has laid thy desires asleep. If an hungry man will sleep, his hunger will sleep with him. But, oh! stir up and awake thy, desires. Present before them that glorious object, the. incarnation of JESUS CHRIST: it is an object which the very angels desire to look into, and art not Thou more con­cerned. in it than. the angels? Is not the fruit of the incarnation thine, more especially thine? Come, then, stir up those motions of thy appetite, by which-.the soul darts itself toward the absent good. Draw nearer and nearer, till Thou comest to union and enjoyment; cry after CHRIST, " Why is his chariot so long in coming! Why tarry the wheels of his chariots?"

SECT. 4:

Of hoping in JESUS in that Respect.

            Let us hope in JESUS, carrying on the great work of our salvation at his first coming. Only here remember, I speak. not of every hope, but only of such an hope as is grounded on some certainty and knowledge. This is the main question, Whether CHRIST's incarnation belongs unto me? The prophet tells us,. that "-unto us a Child is born; and unto us a Son is given." But how may I hope that this Child is born to me? and that this Son is given to me? What ground for that? Out of these words of the prophet I shall draw a double evidence, which may be instead of all: the first evidence from the former words, "Unto us a Child is born;" the second from the latter words, " Unto us a Son is given."

            1. From the former words I lay down this position, “Unto us a Child is born," if we are new-born. The surest way to know our interest in the birth of CHRIST, is to know CHRIST born in us, or formed in us, as the apostle speaks. The new-birth is the effect of CHRIST's birth, and a sure sign that CHRIST is born in us. - Say then, O my soul, art Thou born anew? Is therein thee a new nature, a new principle? Is the image of GOD and of CHRIST in thy soul? So the apostle styles it, " The bearing of the image of. the heavenly;" then was CHRIST incarnate for thee. Come then, look to it, my soul. What is thy principle within? Consider not so much the outward actions, the outward duties of religion, as that root from whence they grow, that principle from whence they come. Are they fixed ones, settled ones by way of life in thee? Clocks have their motions, but they are not motions of life, because they have no principles of life within. Is there life within? Then art Thou born again; yea, even “unto thee a child is born." This is one evidence.

            2. From the latter words I lay down this position, " Unto us a Son is given," if we are GOD’s sons. The best-way to know our interest in the Son of GOD, is fo know ourselves to be GOD’s sons by grace, as CHRIST was GOD’s Son by nature. Christians, to whom CHRIST is given, are co-heirs with CHRIST; only CHRIST is the first­born, and has the pre-eminence in all things. Our sonship is an effect of CHRIST's sonship, and a sure sign that " unto us a Son is given. Say then, O my soul, art Thou a son of God? Dost Thou resemble GOD according to thy capacity, being holy,, even as he is holy? Why then, CHRIST was incarnate for thee, he was. given to thee. If thy sonship be not clear enough, Thou by these following rules may try it further.

            (1.) The sons of GOD fear God: GQ If I be a Father, where is mine honor?" (says GOD,) a If I be a Master, where is my fear?" If I be a son of GOD, there will be an holy fear upon me in all my approaches unto God. I know there is a servile fear, and that is unworthy and unbeseeming a son of God; but there is a filial fear, and that is an excellent check and bridle to all our wantonness. What son will not fear the frowns of his loving father I dare not do this, he will say, My father will be offended. Agreeable to this is the apostle's. advice, " If ye call on the Father, pass Your sojourning ere in fear." (2.) The sons of GOD love GOD, and obey GOD out of a principle of love. Suppose there were no heaven to bestow upon a regenerate person, yet would he obey GOD out of a principle of love. Not that it is unlawful for the child of GOD to have an eye unto the recompence of reward. Moses' reason of esteeming the reproach of CHRIST greater riches than the treasures of Egypt, was, for that he had respect unto the recompence of reward. He had respect, in the original, he had a fixed intent eye. There was in him love of the reward, and yet with all a love of Go, and therefore his love of the reward was not mercenary. But this, I say, Though there were no reward at all, a child of GOD has such a principle of love within him, that for love's sake he would obey his God. He is led by the Spirit, and therefore he obeys. Now the Spirit that leads him is a Spirit of love; and GO as many as are led by the Spirit of GOD are the sons of God." (3.) The sons of GOD imitate GOD in his love and goodness to all men. Our Savior amplifies this excellent property of GOD " He causes his -sun to shine upon good and evil." And thence he concluded, " Be ye perfect, as Your heavenly Father is perfect. Goodness to bad men is, as it were, the perfection of all. Oh! my soul, can Thou imitate GOD in this? Consider how thy Father bears it; Though the wicked provoke him day by day, yet for all that he does not quickly revenge. GOD sees all, and for all that he does not make the earth presently to gape and devour us. He puts not out the glorious light of the sun, he does not dissolve the work of creation, he does not for man's sin presently blast every thing into dust. What an ex­cellent pattern is this for thee to write after? Can Thou forgive thine enemies? Do well to them that do evil to thee? This is a sure sign of grace and sonship. It is. related that some heathens, beating a Christian almost to death, asked him, What great matter did CHRIST ever do for him? Even this, said the Christian, That I can for­give Thou, Though Thou use me thus. Here was a child of GOD indeed. It is a sweet resemblance of our Father, - and of our Savior JESUS CHRIST, to " love our enemies, to bless them that curse us, to do, good unto them that hate us, to pray for them that despitefully use us, and persecute us." Oh! my soul, look to this, consult this ground of hope; if this law be written in thy heart, write it down amongst the evidences that Thou art GOD’s son; yea, that even unto thee a Son is given.

            To review the grounds: What? Is a Child born to me-? and a Son given to me? What? Am I new born? Am I indeed GOD’s son or daughter? Do I upon search find in my soul new desires, new comforts, new contentments? Are my words, my works, and affections, and conversation new? Is there in me. a new nature, a new principle? has the Spirit given me a new power, a seed of spiritual life, which I had not before? Do I upon search find that I fear GOD, and love GOD, and imitate GOD in his love and goodness towards all men? Can I really forgive an enemy, and according to my ability do good unto them that do evil unto me? Why should I not then confidently and comfortably hope, that I have my interest in the birth of CHRIST, in the blessed incarnation and conception of JESUS CHRIST? Away, all despair and dejection. If these be my grounds of hope, it is time to hold up my-head, and heart,, and hands, and all with cheerfulness, and confidence, and to say with the spouse, " I am my Beloved's, and my Beloved is mine."

SECT. 5:

Of believing in JESUS in that Respect.

            Let us believe in JESUS, carrying on the great work of our salvation at his first coming, or incarnation. I know many staggerings are oft in Christians, " What, is it likely that CHRIST should be incarnate for me? That GOD should do such a thing for such a sinful, abominable wretch as I am?" Ah! poor soul, put thy property in CHRIST's incarnation out of dispute, that Thou may be able to say, "As GOD was manifest in the flesh, and I may not doubt it, so GOD is manifest in me, and I dare not deny it." To help. thee in this, I shall first propose the hindrances of faith. 2. The helps of faith in this respect. 3. The manner how to exercise our faith. 4. The encou­ragements to bring on the soul to believe its part in the blessed incarnation of JESUS CHRIST.

            1. For the first, there are but three things that can hinder faith: (1.) The exceeding unworthiness of the soul; and to this purpose are those complaints, " What! CHRIST incarnate for me? For such a dead dog as I am? I am less than the least of all GOD’s mercies; I am fitter for hell and devils, than for union and communion with GOD and CHRIST; I dare not, I cannot believe.?' (2.) The infinite exactness of Divine justice, which must be satisfied. A soul deeply considering this, startles, and cries, " Oh what will become of my soul? One of the least sins that I stand guilty of deserves death, and eternal wrath,’ The wages of sin is death:' and I cannot satisfy. Though I am indebted many millions of talents, I have not one Ink-­to pay. Oh! then, how should I believe? What Thoughts.can I entertain of GOD’s mercy and love to me? GOD’s law condemns me, my own conscience accuses me, and justice must have its due." (3.) The want of a Mediator; or some suitable person, which may stand between the sinner and God. a If on my part there be unworthiness, and on GOD’s part severe justice; and withal I see no Mediator which I may go unto, before I deal with the infinite glory of GOD himself, how should I but despair, and cry out, Oh! wretched man that I am! oh! that I- never had been! I cannot believe; there is no room for faith in this case'."

            2. The helps of faith in this sad condition, are these (1.) A consideration that GOD is pleased to overlook the unworthiness of his poor creatures. This we see plainly in the very act of CHRIST's incarnation; himself disdains not to be as his poor creatures, to wear their flesh, to take upon him human nature; and in all things to become like unto man, sin only excepted. (2.) A consideration that GOD satisfies justice, by setting up CHRIST, who is justice itself. Now was it that mercy and truth met together, and righteousness and peace kissed each other; now was it that free grace and merit; that fullness and nothingness were made one; now was it that truth ran to mercy and embraced her; and righteousness to peace, and kissed her; in CHRIST they met, yea, in him was the infinite exactness of GOD’s justice satisfied, A (3.) help is a consideration that GOD has set up CHRIST as a Mediator; that he was incarnate in order to reconciliation with GOD, and the salvation of souls; and` but for the accomplishment of this design, CHRIST had never been incarnate. The very end of his uniting flesh unto him, was in order to the reconciliation of us poor sinners. Alas!~ we had sinned, and by sin deserved everlasting damnation,; but to save us, and to satisfy himself, GOD takes our nature and joins it to his Son, and calls that CHRIST a Savior. This is the gospel notion of CHRIST; for what is CHRIST, but GOD him­self in our nature, transacting our peace? In this CHRIST is fulness, and righteousness, and love, and bowels to receive the first acts of our faith; and to have immediate union and communion with us. Indeed, we pitch not our faith immediately on GOD himself; yet at last we come to him, and our faith lives in GOD, as one says, before it is aware, through the intervention of that Person, which is GOD himself, only called by another name, the Lord JESUS CHRIST. And these are the helps of faith in reference to our unworthiness, GOD’s justice,: and the want of a Mediator between GOD and us.

            3. The manner how to exercise our faith on CHRIST incarnate, is this: (L) Faith must directly go to CHRIST. We find indeed some particular promises of this and that grace. But the promises are not given without CHRIST. No; first CHRIST, and then all other things. " Incline Your ear, and come unto me." Cone unto CHRIST, and then " I will make an everlasting covenant," (which contains all the promises,) " even the sure mercies of David." As in marriage, the woman first consents to have the man, and then all the benefits that follow; so the soul by faith, first pitches upon CHRIST, and then on the privileges that flow from CHRIST. Say, dost Thou want any temporal blessing; suppose it be the payment of debts, thy daily bread, health, look through the Scripture for promises of these things, and let thy faith act thus, " If GOD has given me CHRIST, the greatest blessing, then certainly he will give me all these things, so far as they may be for my good." In the 23d Psalm, we find a bundle of promises, but he begins, If The Lord is my Shepherd; therefore I shall not want." The believing patriarchs, through faith, a subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions," did wonders in the world; but what did they chiefly look to in their faith? Surely to the promise to come, and to that better thing, CHRIST himself; and therefore the apostle concludes, “ Izavirig such a cloud-of witnesses," that thus lived and died by faith, " let us look unto JESUS, the Author and Finisher of our faith."

            (2.) Faith must directly go to CHRIST as GOD in our flesh. Some think it a carnal apprehension of JESUS CHRIST, to know him as in flesh. I confess to know him only so; to consider JESUS in no other way but as having flesh, is no better than a carnal apprehension; but to consider CHRIST as GOD in flesh, and to consider that flesh as inhabited by GOD, and filled with GOD, is a true and spiritual appre­hension of JESUS CHRIST; and hither is faith to he directed immediately. Suppose a case of danger by some enemies, and I find a promise of protection from my enemies; I look on that; but in the first place thus I argue, If the Lord has given me CHRIST, (God in the flesh,) to save me from hell, then much more will he save me from these fleshly enemies.

            (3.) Faith must go and he at the feet of CHRIST; faith must fasten-itself on this GOD in our flesh. Some go to CHRIST, and look on JESUS with loose and transient glances, they have but coarse and common apprehensions of JESUS CHRIST. Oh! but we should come to CHRIST with solemn and serious spirits; we should look on JESUS piercingly, till we see him as GOD is in himy and as a Person thus and thus qualified from heaven:. we should labor to appre­hend what are the riches of this glorious mystery of CHRIST's incarnation; we should dive into the depths of his glorious actings: we should study this mystery above all other studies: nothing is more pleasant, and nothing is more deep. That one Person should be GOD and man; that blessedness should be made a curse; that heaven should be let down into hell; that the GOD of the world should shut himself up, as it were, in a body; that the invisible GOD should be made visible to sense; that GOD should make our nature, which had sinned against him, too be the great ordinance of reconciling us unto himself; that GOD should take our flesh, and dwell inn it with all his fulness, and make that flesh more glorious than the angels, and advance that flesh into a oneness with himself, and through that flesh open all his rich discoveries of love and free grace unto the sons of men; that this God-man should be our Savior; Redeemer, Reconciler, Father, Friend; oh, what mysteries are these! No wonder that when CHRIST was born, the apostle cries, " We saw his glory, as of the only begotten Son of God; noting, that at the first sight of him, so much glory sparkled from him as could appear from none, but a GOD walking up and do, n the world. Oh! my soul, let not such a treasury be unlooked into. Set faith on work with a redoubled strength...Surely we live not like men under this great design, if our eye of faith be not firmly and steadfastly set on this. Oh p that we were but acquainted with these, lively discoveries!' How blessedly might we " live by the faith of the Son of GOD, who gave himself for us."

(4.) Faith must look principally to, the design of CHRIST, as GOD coming in the flesh. Now what was his design in this? The apostle answers,. Rom.. viii. 3,. u GOD sent his Son in the likeness of sinful flesh, to condemn. sin in the flesh;." 1: e. GOD the Father sent into the world his only begotten Son, to abolish in the first place original sin. Mark these two words.: " He condemned sin in the flesh." The first word condemned,-, is by a metonymy put for that which follows condemna­tion; namely for the abolishing of sin; as condemned persons used to be cut off, and, to be taken out of the world,., that they may be no more; so CHRIST has con­demned or abolished this sin. By the second word,. in the flesh, is meant the human nature which CHRIST assumed. He abolished sin altogether in his own nature;. and that flesh of his being perfectly holy, and the holiness of it being imputed unto us, it takes away our guilt in respect of the impureness of our nature also. CHRIST had not the least spot of original sin;, and'' if we are. CHRIST's, then is the sin in some measure taken out of our hearts.. But howsoever the filth of this sin may remain in part, yet the guilt is. removed. In this respect the purity of CHRIST's human nature is no less reckoned to us for the curing of our defiled nature, than the sufferings of CHRIST are to us, for the remission of our actual sins. O, my soul, look to this end of CHRIST as GOD in the flesh. If Thou consider him as made of flesh and blood, think, withal, that the meaning of this was to condemn sin in our flesh. There flows from the holiness of CHRIST's nature such a power as coun­termands the power of our original sin, and acquits and discharges from the condemnation of the same sin. Not only the death and life, but also the conception and birth, of CHRIST, has its influence in our justification.

            4. The encouragement to bring on souls to believe on CHRIST incarnate, we may draw--(1.) From the excellency of this object. This incarnation of CHRIST is the foundation of all other acting of GOD for us; it is the veryy hinge on which all turn; it is the cabinet wherein all the designs of GOD do lie; redemption, justification, glorification, all are wrapt up in it; it is the highest pitch of the declaration of GOD’s wisdom, goodness, power, and glory. Oh! what a sweet object of faith is this! F know there are some other things in CHRIST which are most proper for procuring the pardon of actual sin; and CHRIST rising from the dead is most proper for the evidencing of our justification; but the strongest and purest acts of faith are those which take in CHRIST as such a Person, set forth in all his glory. CHRIST's incarnation is more general than CHRIST's passion, or CHRIST's resurrection, and, as some would have it, includes all. CHRIST's incarnation holds forth CHRIST in his fulness, and so is the complete subject of our faith. Come, then, poor soul, thy eyes are running to and fro in the world, to find comfort and happiness on earth; O, cast thy eyes back, and see heaven and earth in one object! Look fixedly on CHRIST incarnate! There is more in this than in all the,variety of this world, or of that world to come. Here is an object of faith,' and love, and joy, and' delight; here is a compendium of all glories.

(2.) From the suitableness of this object. CHRIST in­carnate is most suitable for our faith to act upon. We are, indeed, to believe on GOD, but we cannot come ft* GOD but in and through CHRIST. Alas! GOD is offended, and therefore we cannot find ground immediately to go, to Gods Hence Thou heard, that " faith must directly go, to CHRIST as GOD in our flesh." Oh! the infinite conde­scension of- GOD in CHRIST! GOD takes up our nature, and joins it to himself as one Person, and lays that be-fare our faith;' so that here is GOD, and GOD suited to the particular state of the sinner. Now with what boldness may our souls draw nigh to God. Why art Thou' strange, poor soul? Why standest Thou afar off; as if'it' were death to draw nigh! Of whom art Thou afraid? Is GOD come down amongst men, and can Thou not see him, lest Thou die and perish? Oh! look once-more, and be not dis­couraged! See, GOD is not