Sermons Preached on Romans 8

upon this excellent object! What a blessed thing would it be if we could lie down, rise up with a Christ, and especially a Christ incarnate in our minds! Me thinks that which was the product and matter of God's thoughts from everlasting, should very much be the subject and matter of our thoughts in time.

3. Thirdly, was Christ sent in Flesh, yea, in the likeness of sinful Flesh? this should strike us all with amazement and astonishment; how should we admire and wonder at this dispensation! Was it so indeed that such a person did become man? such a man? O the wonder of wonders! here's nothing but Wonders, a conflux and complication of Wonders; in this one thing there are many Wonders, and those too not of the lowest rank but the highest that ever were. Who can duly think of, weigh, ponder upon what is here laid down, without being transported and swallowed up in high and holy admiration! The glorified ones in heaven are always wondering, and what is it which causeth them so to do? 'tis the beholding of Christ in our flesh: they began betimes so to do (even as soon as ever Christ had assumed our Nature), and they continue still to do the same, and so they will to all eternity. The Angels were so full of joy and admiration upon the first breaking out of this, that they must come from heaven and give some vent to themselves, in singing Glory to God in the highest, on earth peace, good will towards men: Now when there is such admiring and wondering in heaven, shall there be none in earth? Things which are mysterious and strange affect us very much; was there ever anything so mysterious and strange as the incarnation of the Son of God? this is a mystery indeed, the first link in that chain of mysteries 1 Tim. 3.16. When little things make us wonder 'tis an evidence of weakness, when great things do not make us wonder 'tis an evidence either of great inconsideracy or gross stupidity. The proud Philosopher scorns to wonder at anything in Nature, but the humble Christian (who hath things before him far more sublime and unsearchable than any mysteries in Nature,) may well stand and wonder at those things in Religion which 'tis not possible for him to comprehend. Amongst which, what more incomprehensible (take it in all respects) than the incarnation of God's own Son! he that doth not wonder at this pray what will he wonder at!

To be more particular and distinct in the urging of this duty (of humble and thankful admiration), two things I would say;

• 1. Admire in reference to the thing itself:
• 2. Admire God and Christ, the Persons who had the hand in it.

1. For the thing itself: Christ in our flesh? 'pray pause and ruminate a while upon it and then tell me what you think of it; the more you look into it and consider it the more you will admire it. A God to be made Man? a God to take dust (for flesh is but living or breathing dust ) into intimate conjunction with himself? a God to submit for some time to lie in the womb of a Virgin? O wonderful! Here's finite and infinite join'd in one, eternity matched with time, the Creator and a Creature making but one Person, here's the Lord and Sovereign of the world marrying into a mean and broken Family, the maker of the Universe made himself; here's two Natures, which stood at an infinite distance each from the other, hypostatically united; here's the verity of flesh and yet but the similitude of sinful flesh; here's a man begotten without man, a Son without a Father (for though Christ had more than a putative body, yet (as Man ) he had no more than a putative Father, Luk. 3.23. Jesus began to be about thirty years of age, being [as was supposed] the Son of Joseph &c.) here's a Virgin conceiving and bringing forth a Son, she remaining a Virgin still; Jer. 31.22. The Lord hath created a new thing in the earth, a woman shall compass a man: are not all these stupendous, amazing, never enough to be admired things? How do wonders here grow upon us! no sooner doth one go off but presently another succeeds in its room. Christ wrought many miracles in his Flesh, but the greatest miracle of all was his assuming flesh: let Jews and Infidels scoff and deride, the sincere Christian must admire and adore.

2. For the Persons who had the great hand in this they are to be admired too: I will instance

• (1.) in God the Father;
• (2.) in God the Son.

1. God the Father he's to be admired. For 'twas he who sent his own Son in the likeness of sinful flesh; he ordained and ordered all about this, he laid the foundation of it in his own purpose and will: it was the Lord's doing (from first to last) should it not be marvelous in our eyes? I and (as was said before) 'twas the highest thing that ever he did, in this (with reverence be it spoken) he went to the utmost of all his Attributes.

Now where God goes to the utmost of his Attributes it becomes us to go to the utmost of our thankfulness and admiration.

There are Four Attributes in God which upon the account of Christ's Incarnation can never be enough admired:

• (1.) His Wisdom; in finding out such a glorious way for the Sinners recovery. This was his invention and contrivance, and his only; the wisest Creatures in the world had they united all their wisdom could never have thought of such a way for the redeeming of lost man: In so desperate a case God himself (to speak after the manner of men) was fain to set his own wisdom on work to find out a remedy; and this was that which he found out and pitched upon: O the infinite, unsearchable, incomprehensible Wisdom of God! The Apostle speaks of the deep things of God 1 Cor. 2.10. of the manifold wisdom of God Eph. 3.10. of his abounding in all wisdom and prudence Eph. 1.8. what may these expressions refer to, but to God's deep and most wise designs and methods displayed in the work of man's redemption by a Christ incarnate? And (which was a great demonstration of his Wisdom) see how the remedy was suited to the malady; Man at first would be as God and that ruined him, therefore now God shall be as Man and that shall restore him; Man gave the wound and Man shall heal that wound; O the wisdom of God!
• (2.) His Power: for Christ as he was the Wisdom of God so also the Power of God 1 Cor. 1.24. and as he was so in other respects so eminently in that which I am upon. 'Twas an act of mighty power for God so nearly to unite the Godhead and the Manhood; the bringing of two Natures (so distant) together in one Person must needs be the product of infinite power. For God to make something out of nothing, that speaks the greatness of his Power; but for God to be made Man, there being (in some respects) a greater distance betwixt the Godhead and the Manhood than 'twixt Something and Nothing, this speaks a greater power. 'It is much that Soul and Body (two such different Beings ) should be so conjoin'd as to make a Man, that such disagreeing Elements should be reconciled in corpore mixto; but what are these to the joining of the Godhead and Manhood in one hypostasis?
• (3.) His Justice: Is sin committed? the holy Law broken? doth the Creature lie under guilt? God stands upon the vindication of his Honor, the making good of his threatenings, the satisfaction of his Justice: Satisfaction he will have, and in that Nature too in which the offense had been committed; and because the Creature was altogether unable to make it, in order thereunto God will have his own Son to take flesh, that he may be in a capacity to obey, do, suffer what Justice required; and when this Son had so assumed flesh God fell upon him, charged him with the guilt of all Believers, exacted of him that punishment which was due to them, would not spare him in the least or 'bate him anything; O the severity and impartiality of God's Justice!
• (4.) His Mercy, Goodness, and Love. And doth not this Attribute shine forth as brightly in our Savior's being made flesh, as any of the former? Here was the tender mercy of our God Luk. 1.78. God's so loving of the world Joh. 3.16. the great manifestation of his Love 1 Joh. 4.9. his glorious grace, and the riches of his grace Eph. 1.6, 7.

Did ever God give the world such a demonstration of his Love and Grace as in the Incarnation of his Son? O matchless, infinite, unlimited Love and Grace! He had done exceeding well for Man as he made him at first; for he put him into a very good state, stamped his own Image upon him, made him above all other Creatures to be his favourite: but he foolishly sinned, and fell from God, and thereby lost all his happiness: Well! what did God now do? did he let Man alone, shut up his bowels against him, fall upon him with his utmost wrath? did he say, Nay, since 'tis thus let him even rise as he hath fallen; since he would be so foolish as for a trifle to break with me let him rot and die and perish forever, I will do no more for him? O no! not such a word or thought did pass from the gracious God towards his miserable Creature. He pitied undone man, found out help for him, yea sent his own Son to restore him: and how did he send this Son? why, in Flesh; but in what Flesh? surely it shall be altogether glorious flesh, such as shall be of a quite other Nature than that is which we poor mortals have? I so it was (in some respects), but in others but just like to sinful flesh: put all this together and was not here Love? God will have sin to be punished but then the punishment shall be laid upon his own Son, and the sinner himself shall be acquitted, O the heighth of Justice! and yet O the heighth of Mercy too! There's more of Mercy in God's sending Christ and sending him in this way, than there would have been in his absolute pardoning of sin without any sending or any satisfaction; because always the more costly a mercy is the more there is of Mercy in that mercy. And mere pardon, nay Salvation itself have not so much of Mercy and Love in them, as what was in Christ's assuming our Nature; for (as to the first ) 'tis more for a King to put himself into the Traitor's stead and himself to make satisfaction for his Offence, than just to pardon him: and (as to the second ) in Salvation there is our advancement but in Christ's Incarnation there was his abasement; now 'tis more for such a Person as Christ to be abased than 'tis for such a Creature as Man to be advanced. All which being considered, what an obligation doth there lie upon us to get our hearts raised up unto and drawn out in the highest admiration of God's Mercy!

Secondly, God the Son or Christ himself the Person who was incarnate, he too is greatly to be admired: with respect

• (1.) to his Love;
• (2.) to his Holiness;
• (3.) to his Power.

1. For his Love: which indeed was superlative and admirable, transcending the reach of the highest finite capacity. Christ knew what our flesh was, how much it was below him to take it, yet for our good he readily condescended to it; and was willing to debase and depress himself if he might but advance and exalt us: here was the mirror of Love! The greatness of his Person speaks the greatness of his Love: Who being in the form of God, thought it not robbery to be equal with God; But made himself of no reputation, &c. what a Person was Christ before his Incarnation! what a fall was here thereby for such a Person! He who sat upon the throne was willing to lie in the manger; he that was clothed with brightness and Majesty disrob'd himself, put off his own royal attire and put on our course rags; he who filled the World confined himself to a Womb; he who was the Maker of all owned a poor Woman for his Mother; he who was David's Lord became David's Son: what unsearchable mysteries of the Grace of Christ are here! He had Angels at his beck and might have employed one of them upon this service; but he would not, he will come himself and trust no Creature in such an undertaking: was not this Love? God's first love (saith one) to man was in making man like himself, his Second great love was in making himself like man. There's a what manner of love upon the Sons of men being made the Sons of God; but what manner of love was there in this that the Son of God should be made the Son of Man? I have nothing to say but wonder, wonder. This great person vouchsafed to come so near to believers, that he is not ashamed to call them Brethren; he was willing to be made like to them that they might be made like to him, he took of theirs that he might give them of his; and since they could not ascend to him he was pleased to descend to them; O inexpressible Love! He did not only take flesh but that very flesh and blood which we have; yea he stoop'd to the likeness of our sinful flesh: and how did he abase himself by and in this flesh! Phil. 2.7, 8. But made himself of no reputation, ( 〈 in non-Latin alphabet 〉 , he emptied himself (as it were) of all his former glory and fullness,) and took upon him the form of a Servant, and was made in the likeness of men: and being found in fashion as a man he humbled himself, and became obedient unto death, even the death of the cross. Christ's external state in our Nature was so low and mean, (which he yet never stuck at or regarded, his design being to do good and not to appear in any worldly pomp or grandeur ), that it seemed to be below him not only as he was God but even as he was Man; He who before was equal to God was now scarce equal to Man; 'twas prophetically spoken in his person Psal. 22.6. I am a worm and no man; nay, he was scarce equal to the meanest of other creatures, for he saith Matth. 8.20. The Foxes have holes, and the Birds of the air have nests, but the Son of man hath not where to lay his head: now surely the lower Christ's condition was, the higher should be our admiration of his Love. When the Human Nature (as in us) was at the worst, sadly tainted by Adam's fall, then Christ took it upon him; though our stock was now sour and degenerate yet he was willing to be engrafted into it. When the noblest Families are under an attainder of treason persons are very shy of matching into them; 'twas no better than so with ours, and yet the Lord Jesus did not refuse to match into it. My Brethren, had he assumed our Nature before we had spoil'd it, even that had been an admirable condescension; but to assume it when (in us) it was so spoiled & defaced, here was the highest condescension that was imaginable. The Angelical Nature was pure and untainted; for though many Angels had sinned yet their Nature was not touched, because they not standing in a Common Head as Man did, the Fall of some did not reach the whole order: and yet Christ meddled not with that Nature but with ours; Heb. 2.16. Verily he took not on him the Nature of Angels, but he took on him the seed of Abraham: O the grace and love of Christ to Man! There are Five expressions concerning him under the word made, everyone of which holds forth the greatness of his humiliation (and consequently of his love ):

• (1.) He was made flesh Joh. 1.14.
• (2.) He was made of a woman Gal. 4.4. he might have had flesh immediately created but 'twas not so; there was the instrumental concurrence of a woman to it (which heightens his humiliation therein): then
• (3.) he was made under the Law Gal. 4.4. yea
• (4.) he was made a curse for us Gal. 3.13. yea
• (5.) he was made sin 2 Cor. 5.21.

Now though there be some gradual rise (or rather fall ) in all these yet I conceive the first holds forth the greatest humiliation; the reason is, because there is a greater distance and repugnancy betwixt God and Flesh, than there is betwixt Flesh and any of the other things which follow: but shall not all put together highly affect us, and fill our Souls with high thoughts of the Love of Christ? Blessed God! what hearts have we if such Considerations as these will not work them up to a Christ-admiring frame? Dear Savior! thou who didst once take our sinless flesh be pleased to take away our lumpish, dull, sinful hearts; that there may be in us some such warm and raised affections as may (in some measure) answer to thine immense Love in thy Incarnation.

2. Admire the Holiness of Christ. That he should take true flesh and yet but the likeness of sinful flesh, be so like a sinner and yet no sinner, come so near to sin and yet be so far off from it, assume our Nature so woefully corrupted and vitiated (as it is in us ), and live so long in that Nature after it was assumed, and yet be perfectly free from sin; that so much sin should lie upon him and yet not the least sin be committed by him; O this is very strange and wonderful! Who can touch pitch and not be defiled? who can take a Nature which (in its proper subject ) was wholly depraved, and yet be holy? why, Christ did so and yet was holy: and if he could not have so done without impeaching his Holiness, as well as he loved man he would never have been made man: O let the Holiness of Christ be adored by you.

3. Admire the Power of Christ. That that Nature which is so weak in us should be so strong in him, that he, even in our flesh, should be able to do and suffer as he did, this is admirable. Therein he bafled a tempting Devil, bore up under the greatest pressures that ever lay upon any, did not sink under all his Sufferings, wrought unquestionable Miracles, pacified divine wrath, satisfied God's Justice, fulfilled the Law, condemned sin, subdued and conquered all the powers of Hell, held it out till all was finished; all this was done in our flesh by Christ-Man (though not as mere Man ): I say, in our flesh, for had it not been so the thing had not been so great; but that Christ in our very Nature and Flesh should be able to do such things, there's the wonder: doubtless he must be assisted and strengthened by an higher Nature, otherwise it could not have been thus. Nay that Christ-Man should continue yet to do such strange and mighty things, O stand and wonder at his Power! 'Twas the stone cut without hands (by which you are to understand Christ in the miraculous production of his Human Nature, ) which smote the image &c. Dan. 2.34. You read of one sitting upon the cloud like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle, for the cutting down of his enemies, Rev. 14.14. and the Son of man is brought before the ancient of days, and there was given him dominion and glory, and a kingdom, that all people, nations, and languages should serve him &c. Dan. 7.13, 14. Now that Christ in the Nature of Man should be thus exalted, and also do such great and glorious things, is not this wonderful? Suppose you had seen Moses (when a child) in his Ark of bullrushes, laid in the flags by the rivers brink; and then afterwards had seen him (when grown up) in the head of the people of Israel, as their ruler and deliverer (as he is styled Act. 7.35), subduing Pharaoh and all his Host; would not this have struck you with admiration? What then shall we say and think of Christ? he that for some time was shut up in his Mothers womb, lay (as a weak infant) on her lap, sucked at her breasts &c. and (when grown up) suffered and died upon the Cross; this very Christ is the redeemer of the world, the Savior of man, the King of all the earth, the universal Conqueror over Devils and all Enemies whatsoever, exalted far above principalities &c. what shall we say to these things? verily they command adoring silence and wonderment.

I have been very long (yet not too long I hope) upon this head; when the Incarnation of the Son of God is before me (than which there never was a greater thing to be wondered at) could I say too much in order to the raising of your hearts to the highest adoration, both of the thing and also of the persons concerned in it? what more proper and necessary to be urged upon such an Argument than such a frame of spirit?

4. Fourthly, this great mystery of Christ's Incarnation must have some powerful influence upon your hearts and lives. My Brethren! 'tis not enough to believe it, to have an ineffective light in the head about it; no, nor sometimes to have the affections wrought upon in the admiration of it; but this must be attended with deep impressions upon the heart and have a great efficacy upon the life. The Apostle having spoke of the mystery of Godliness presently he falls upon Christ's being manifested in the flesh, as a great part of that mystery of Godliness; and this in particular (as well as the whole Gospel in General ) is set forth thereby, because (where 'tis known and believed aright) it doth very much conduce and operate to the promoting of Godliness. St. John tells us 1 Joh. 4.2. Every Spirit that confesseth that Jesus Christ is come in the flesh, is of God: is every Spirit that confesseth this, of God? yes, so far as assent to the truth and a faithful profession of that truth will carry it: But such as would be said to be of God in a more special and saving way, they must not only assent and profess but they must live suitably to what they do so believe and profess; this truth (of Christ's being come in the flesh ) must have an efficacy upon them in what is practical, and then they will be of God indeed. A God incarnate is both the great encouragement to Faith and also the great incentive to Duty.

Should I here fall upon the several particulars which offer themselves and enlarge upon them, I should too much trespass; briefly therefore let me but touch upon six or seven things:

• 1. Was Christ sent in flesh? and do you know and believe it? Oh how humble should you be! What an argument is here from Christ's Incarnation for humility! in his assuming flesh he hath set before you the highest, the most glorious pattern of humility that ever was, will you not follow it? Learn of me, for (saith he) I am meek and lowly; he gave sufficient evidence of his lowliness in becoming Man; now is it not better to learn of an humble God than of a proud man? O Christian! after such abasement of thy Lord and Savior wilt thou be haughty and proud? how unsuitable is a proud sinner to an humble Savior! What (saith one) more mysterious than God humbled, more monstrous than man proud? When ever pride, self-conceitedness, self-exalting begin to rise in the heart, think of the humility of the Son of God; how he emptied himself, made himself of no reputation, took upon him the form of a Servant &c. and surely this will be an effectual Antidote against pride: The Apostle when he would further lowliness of mind in the Philippians, this is the consideration which he sets before them, Phil. 2.3, 6, 7, &c. We were undone by a proud Devil and a proud heart, if ever we be saved it must be by an humble Savior and an humble heart.
• 2. Do not sin. Partly, that there may be in you as full a conformity to Christ as here you can come up to; he took your Nature and sin'd not therein, you should be as like to him as ever you may: Partly, that Christ may have his end in his coming in the flesh; for why did he so come? but that he might destroy the works of the Devil 1 Joh. 3.8. that he might redeem you from all iniquity, and purify unto himself a peculiar people, zealous of good works, Tit. 2.14. that you being delivered out of the hands of your enemies, might serve him without fear, in holiness and righteousness before him all the days of your life, Luk. 1.74, 75. Partly too, because upon Christ's sending in the flesh you have so full a demonstration of the evil of sin, how hateful it was to God &c. for it having got into the world nothing could expiate it unless God's own Son will take flesh, yea, and suffer and die in that flesh, and so bring about the expiation of it: O what an evil is sin! Now notwithstanding and after all this will you yet love it and live in the commission of it? what will this be but (in effect) to say you regard not what Christ was or did? that you desire (as far as in you lies) to make this his great act, the taking of flesh, to be insignificant and to no purpose? as also to declare to the world by your practices that you have quite other thoughts of sin than what God himself hath.
• 3. Of all sins be sure you shun those which do most directly disparage and debase the Human Nature; (such as drunkenness, intemperance, bodily uncleanness &c.): what a sad thing is it that ever such things should be done where there is such a Nature! When Christ hath assumed that Nature, and by assuming it hath so dignified and advanced it, nay when he hath so highly glorified it as to carry it up with him to Heaven, and there to sit with it at the right hand of God; shall we by such and such sinful courses, the gratifying of such base lusts, dishonor and disparage it? God forbid! Sinners! let me entreat you when ever the temptation comes to excite you to those Evils which in special do entrench upon the glory of the Human Nature, (as to drink to excess, to defile your bodies by fleshly lusts &c.), do but seriously think with yourselves that you are Men, and shall such carry it as beasts? that your Savior hath just such a body as you have, and doth he abuse it by the committing of such Evils? that he hath your Nature, and doth he so and so sin in it? that he hath restored it (as 'tis in himself ) to its pristine glory, and will you (as 'tis in yourselves ) keep it as vile as ever? surely if such who are drowned in sensuality did but seriously think of this, they would abandon their base lusts rather than by them debase their excellent Nature.
• 4. Love God and Christ: yea, love them strongly, ardently, to a very intense degree of love. God is Love, (he hath made it appear so in his sending of Christ in flesh ), therefore he deserves love; he hath sufficiently acted and declared his love to you, how will you act and declare your love to him &c. he loved and so loved you will you not return love for love? I and so love him too (to the utmost of your capacity)? What will fire the cold heart with love to God if this will not do it, (viz.) his sending his own Son in the likeness of sinful flesh? he that knows and considers this certainly he cannot but be full of divine Love. And then Love Christ: was he willing to put on your rags, to clothe himself with your flesh? did he take your Nature? and that too under those circumstances which have been mentioned? doing this not for himself but wholly for your good? was he pleased so far to condescend as to become one of you? nay to put himself not only into your Nature but also into your stead (he might have been a Man and yet not a Surety )? O let him have your Love! your most hearty and cordial Love: pray let it be your greatest grief that you have no more love for him who deserves so much: alas! 'tis but a drop when it should be an Ocean, but a poor spark when it should be a vehement flame. And I would have you to love Christ who is incarnate as well as because he was incarnate: what an alluring, attracting object of Love is Christ God-man! God loves him as he is in our flesh, the Angels love him as in our flesh, the glorified Saints love him too in that notion, will not you also love him as he is so considered? Christ in our Nature is a Person very amiable; what is there in mear man to draw our love to him which is not in Christ ( God and Man ) with great advantage? he indeed is the Deliciae humani generis, fairer than the children of men, the chiefest amongst ten thousand, altogether lovely: those excellencies which are but scattered in us do all (like lines in the Centre) concur in him. A Christ incarnate is the love of heaven; let him be the love of earth too.
• 5. So love Christ as to be willing, nay ambitious to do, to suffer, to be abased for him. O Sirs! what shall we do for him who hath done such inexpressible things for us? shall we be loath to take his Cross who was so willing to take our Nature? he had but the likeness of sinful flesh, and yet how willingly and patiently did he suffer! we have the reality of sinful flesh, shall we hang off from suffering or be impatient under it? what abasement can be too much for the sons of men when the Son of God was thus abased? what service can be too mean for us when Christ stooped to the form of a Servant? He that knows how much Christ's love was above him will never think any work or service to be below him.
• 6. As Christ was pleased to partake with you in your Nature, so let it be your desire and endeavor to partake with him in his: I mean that which the Apostle speaks of when he saith, that by these you might be partakers of the divine Nature, 2 Pet. 1.4. even man (in such a sense ) is capable of this and therefore should pursue after it. 'Twas part of Christ's humiliation to take our Human Nature, but 'tis our highest exaltation to be brought under the participation, of his divine Nature: of which though we cannot be partakers as he was of the former, (for then we should be properly and formally deify'd, which is high blasphemy); yet in the fruits and effects of it and in regard of conformity and likeness to it, so we may. God may become very man but man cannot become very God; he may be like to God by grace and holiness, but that's all: (thus we are to understand some passages of the Ancients which seem to be very high). Now this is that which I would have you to labor after; that as Christ hath taken of yours so you may receive of his, as he was made like to you in what is proper to Man, so you (according to your capacity) may be made like to him in what is proper to God.
• 7. Be thankful: not in a common, ordinary, formal manner, but in the most lively, enlarged, raised manner that is possible. Where the mercy is high and great the thankfulness must bear some proportion to it. Did Christ condescend to take your flesh? for such gracious ends? O where is your praising and magnifying of God? should not the whole Soul be summoned in to give its most united acknowledgement of so signal a mercy? The Angels never reaped that advantage by his Incarnation which we do, and yet as soon as ever that took place they were at praising-work; Luk. 2.13, 14. Suddenly there was with the Angels a multitude of the heavenly Host praising God, and saying, Glory to God in the highest &c. Good old Zacharias began his Prophesy with thanksgiving, Luk. 1.68, 69. Blessed be the Lord God of Israel, for he hath visited and redeemed his people &c. and Simeon upon the sight of Christ in the Flesh was transported with joy, Luk. 2.29, &c. Then took he him up in his arms, and blessed God, and said, Lord now lettest thou thy Servant depart in peace according to thy word: For mine eyes have seen thy Salvation: Which thou hast prepared before the face of all people: a light to lighten the Gentiles, and the glory of thy people Israel. To move you to this thankfulness I can say no more than what I have already said; let but that be considered and you will daily, heartily, with the most raised affections bless God for a Christ incarnate.

And as you should do this for the thing itself so also for the revelation of it in the Gospel: where the mystery which was kept secret since the world began, is now made manifest (as the Apostle speaks Rom. 16.25, 26.) This we had never known if God had not there revealed it; and the deeper is the mystery the higher is his mercy in the disclosing of it. To you 'tis given to know the mysteries of the kingdom of Heaven, to others 'tis not so; how little doth the greatest part of the world know of a God in Flesh! Nature may discover a God but 'tis Scripture only which discovers God-man: now why is that revealed to you which is hid to so many? Even so Father, for so it seemed good in thy sight Matth. 11.26. Nay further you have the clear revelation of this; what was hid in darker Prophesies and Types to the Fathers under the Old-Testament, is how under the New made as evident to you as the light of the noon-day: you do with open face behold the truth and glory of Christ's Manhood, you live under the days of the Son of Man; that which others expected and waited for and saw but afar off is now accomplished and made good to you. Under the Law believers looked for the Son of God in flesh, you under the Gospel look on the Son of God in flesh; their language was I shall see him but not now, I shall behold him but not nigh, (as Balaam prophesied Numb. 24.17.); but under the Gospel the language is That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life: For the life was manifested and we have seen it &c. 1 Joh. 1.1, 2. I may say to you what Christ once did to his Disciples Luk. 10.23, 24. Blessed are the eyes which see the things which ye see: For I tell you, that many Prophets and Kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. O put the thing and the revelation thereof together, how should God for both be magnified by us! had we as many tongues as members, was the whole body turned into this one member, yet we should not be able for this high and glorious mercy sufficiently to speak out and celebrate the praises of the most high God, (as Augustine pathetically expresses it). So much for this Second Use by way of Exhortation.

The third and last is for Comfort. The point in hand is every way as fruitful for Consolation as for Exhortation; Christ sent in flesh? made flesh? what abundance of matter is wrapped up in this for the heightening of the true believers joy! I have brought you to the very spring-head of divine Consolation; O that you might feel it flowing forth and running into your Souls! Abraham rejoiced to see Christ's day (the day of his Incarnation ), he saw it and was glad, Joh. 8.56. let me tell you, you see that about it which he never saw will not you rejoice and be glad? Fear not (said the Angel to the Shepherds ), for behold I bring you good tidings of great joy, which shall be to all people: (what were these good tidings? why,) Unto you is born this day in the City of David a Savior, which is Christ the Lord. Luk. 2.10, 11. Christ born? the Son of God incarnate? good tidings indeed! blessed be God that they were ever brought to our ears! surely such tidings call for great joy. If God would please to open your eyes to let you see what there is in a Christ sent in flesh, to fix your thoughts upon it, to help you to make the best improvement of it; I cannot but assure myself, that your hearts would be brimful of Comfort, that your fears would vanish (like the dark cloud before the bright-shining Sun); that instead of your sad despondencies of Spirit you would triumph in Christ and lift up your heads with joy. O how injurious are they to the Saints in their heavenly glorying who would take away from them the Manhood of Christ! since (as 'tis truly said) No man can glory in that head in which he believes there is not his own Nature: And how injurious are the Saints unto themselves, who do so little meditate upon, improve, and draw comfort from Christ in this consideration!

If it be asked, What is there in a Christ incarnate for the strengthening of the Faith, the heightening of the comfort of God's Children? give me leave to answer this Question in several particulars:

• 1. There's this in it, certainly this must be an effectual (and the most effectual way imaginable) for the promoting of God's glory and the Sinners good. If Christ become Man that must be a very proper and powerful Means in order to these ends, for (besides the greatness of the thing in itself) if it shall please God out of his abundant mercy to propound to himself the bringing about of such things, he out of his infinite Wisdom will be sure to pitch upon such means as shall certainly reach them: and therefore he pitching upon this, unquestionably it shall attain what it was designed for. Is not this then ground of joy and a great support to faith, to consider that there is a way and such a way way found out as shall infallibly and effectually promote your good?
• 2. In this you have in high demonstration of his Love, yea the highest that was possible: for there was in it ultimus divini amoris conatus, infinite Love itself could go no higher than a Christ in Flesh. Now this Love of God is the strongest, the most heart-reviving cordial that can be given to a gracious person; and answerable to the degree of that, so is the degree of his comfort; for evermore where God displays his highest Love there he hath the highest comfort. You that are such, do you desire an evidence of this? and would that cheer you? here you have one (the very highest that God could give), viz. his sending his own Son in the likeness of sinful flesh.
• 3. By this (as hath been already observed under a former head ) all the promises are sealed, confirmed and ratify'd: Christ's Incarnation was not only one of the promises itself, yea, the grand Old-Testament promise, but it was the seal and confirmation of all the rest. When God would give Ahaz a sign for the encouraging of his faith as to the making good of a particular mercy promised, what was that sign? why, Behold a Virgin shall conceive and bear a Son, and shall call his name Immanuel; Isa. 7.14. and so it is in all other respects. The Promises indeed are confirmed several ways, but there is not any one thing which gives an higher confirmation to them than this, Christ's being made Flesh: What ever God hath promised 'tis all sure now to be made good, why? because his great promise of the Incarnation of his Son (than the which nothing could be more high and more improbable ) is exactly accomplished. A Christ incarnate is Faith's highest security: Saints! you have no reason now to question either God's power, (for what cannot he do who can unite the Godhead and the Manhood? what can be too hard for him who can make a Virgin to conceive? ) or his mercy and willingness to do anything for you; for he that will send his own Son in the likeness of sinful flesh what will he stick at? what can come after that can be so great as that? He that spared not his own Son how shall he not with him give us all things? Well therefore might the Apostle say, All the promises of God in him (in Christ) are yea, and in him Amen &c. 2 Cor. 1.20.

A very great and precious Truth here lies before me, which there-I would fain speak more fully unto: 'tis this, that all the excellent Objects of the Christians Faith and Hope are made credible, nay, sure and certain upon the Incarnation of the Son of God. This I will endeavor to make out in some Instances:

• 1. There's first the mystical union betwixt Christ and Believers: a very great mystery (as you have heard)! Christ in believers and one with them? what can be more wonderful! yet 'tis sure, there is such a thing and we may be assured of it for 'tis made credible and certain by that which I am upon. The Hypostatical Union ascertains the Mystical Union: the union of Persons is not so much as the Personal Union; he that hath thus united our Manhood to his Godhead in one Person, why may he not mystically unite our persons to his Person (this latter union not being so high as the former )? As 'tis said, the less is blessed of the better, so I may here say the less is confirmed by the greater: if Christ had not come so near us in the taking of our Nature the mystical union might have been more doubtful; but now there's no room for doubting. Observe that place Heb. 2.11. Both he that sanctifieth, and they who are sanctified, are all of one, (there's the union in the same common Nature ); for which cause he is not ashamed to call them brethren, (there's the near relation or the mystical union grounded upon the former).
• 2. There's Communion with God, Christ's special presence in the Soul, the inhabitation of the Spirit. All very high and glorious things! so high that the poor creature knows not how to believe them: yet they also are very credible and certain upon Christ's Incarnation. 'It is more for God to be made man then 'tis for God to converse with man, God manifested in the flesh is more than God manifesting himself to flesh. Moreover, Christ in our flesh laid the foundation of the Creatures Communion with God, and removed that which hindered it (namely distance and enmity ); these two stood in the sinners way as to this blessed communion, but Christ removed them both, and so brought it about. 'It is observable, the Apostle having spoken of the Incarnation of Christ 1 Joh. 1.1, 2, 3. presently he adds, and truly our fellowship is with the Father, and with his Son Jesus Christ. O if he had not condescended to take our flesh there had been no such thing as our Communion with God; but now 'tis sure. And so 'tis in the other things which were mentioned: what is Christ's gracious presence in the Soul, or the in-dwelling of the Spirit in a child of God (both of which are often spoken of in Scripture) to the personal presence and inhabitation of the Godhead in the Manhood of Christ? In him dwelleth the fullness of the Godhead bodily; Col. 2.9.
• 3. There are such and such communications of Grace from God to a gracious heart: these are very secret yet very sure and credible. Upon communion of Nature communications of Grace do certainly follow; Christ having assumed flesh there's now a way made, through which God may convey his Mercy and Love to Creatures as he pleases. The Godhead is the fountain from which all flows, and there's now a pipe to convey supply's from that fountain, viz. the Manhood of Christ; 1 Cor. 8.6. To us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him; by Christ (in our flesh) all things come to us and we by him go to God; he is the Way (as he saith of himself Joh. 14.6.), the Way by which our duties are handed to God and God's mercies to us. O so long as Christ is Mediator betwixt God and Man as God-man, there may and there shall be mutual intercourses and communications betwixt God and Man.
• 4. The Scripture speaks much of the Sonship and Adoption of Believers. A very great and glorious privilege! infinitely too great for such despicable worms as we are (considered in ourselves): yet through the Grace of God in a Christ incarnate it is ours. This near relation to God upon the Manhood of his own Son is now made very credible; for if the Son of God was made the Son of Man, why may not the Sons of Men be also made the Sons of God? if the One was so abased why may not the Other be so advanced? Especially if we consider, that the bringing of Believers into this near relation was one great and special end why Christ was incarnate; Gal. 4.4, 5. When the fullness of the time was come God sent forth his Son, made of a Woman, made under the Law; To redeem them that were under the Law, [that we might receive the adoption of Sons]. When the Evangelist had laid down the exaltation of believers to a state of Sonship, Joh. 1.12. and had shown how that is brought about ( Vers. 13.) immediately he falls upon Christ's being made flesh ( V. 14.): whether the latter carries any reference to the former, or is brought in upon this or that account with respect to the Saints Sonship spoken of, I will not be positive in determining one way or another; only this I say as to the thing, 'tis not incredible that such who believe should become the Sons of God when the Word was made Flesh.
• 5. There's the Resurrection of the Body. And what more incredible to us than that! though the S • riptures are very express and plain in the asserting of it, though we know the Power of God and have many Considerations for the assuring us of its truth and certainty; yet how apt are we to stagger and to be under doubtful thoughts about it! But saith the Apostle Acts 26.8. Why should it be thought a thing incredible with you, that God should raise the dead? blessed Paul! is the Resurrection of the dead a thing not incredible? what is there to take off the incredibility of it? why, enough and enough (especially to us Christians). Christ's Incarnation, and that which followed upon it, is sufficient to remove the incredibility of this mystery; for he took our flesh, then died in our flesh, then rose again in our flesh, (I say in our flesh, for he rose not only with a true Body but with the self-same Body that ours is, with that very Body in which he died and was buried ): and if so, why then should the Resurrection of our Flesh or Bodies be incredible? This is nothing but what hath been done already to and in our flesh; and 'tis less to raise flesh than to take flesh; 'twas more strange for him who was God to die, than 'tis for him who is Man being dead to live again. If it be said that Christ was an extraordinary Person, and therefore that his Resurrection is not to be bottomed upon for the making of ours sure and certain; I answer, but it is; because he did not rise as a single Person but as a common Head; and therefore he rising we may be assured that we shall rise too. 1 Cor. 15.20, 21, 22. But now is Christ risen from the dead, & become the first fruits of them that slept: For since by man came death, by man came also the resurrection of the dead: For as in Adam all die, even so in Christ shall all be made alive. He that believes Christ's Incarnation will upon that believe the Resurrection: As 'tis well observed by some upon that passage betwixt Christ and Martha (which we read of Joh. 11.); where he asked her ( verse. 25, 26.) I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live; and whosoever liveth, and believeth in me, shall never die; believest thou this? mark her answer (Vers. 27.), She said unto him, yea Lord, I believe that thou art the Christ the Son of God, which should come into the world: as if she had said, yea Lord I do believe that thou canst raise the dead, since thou art the Son of God which wast to be and now art incarnate: he questions her about the Resurrection, she professeth her faith in his Incarnation; yet her Answer was very pertinent because she believing this could not but believe that also.
• 6. The possessing of the heavenly glory is the highest of all: and therefore of all the most incredible; for (usually) the higher the mercy is the harder it is to believe it. What (saith the poor Christian)? shall I in this flesh see God and live with him forever? O this is a thing very improbable, much too big for my hope and faith! but whoever thou art (if thou beest a sincere Christian) thou mayst believe it and be sure of it. For Christ took thy flesh, purchased heaven for thee in thy flesh, ascended up to heaven in thy flesh, and is there glorified in thy flesh; and therefore mayest not thou assuredly hope, that thou also thyself in thine own flesh shalt go to God, and have it glorified (in its measure) as well as the Flesh of Christ is? what encouragement is here for faith! By Christ incarnate we do not only see that the Human Nature is capable of the future blessedness, but we have thereby ground of full assurance of it: for what could he aim at in his being so, short of Heaven? In our Nature he both purchased it and also took possession of it, and all for us; Heb. 6.20. Whether the forerunner is [for us] entered, even Jesus, made an high Priest forever after the order of Melchizedek. He being glorified, in him we are glorified; as he rose as a public Head so he was glorified as a public Head too: He who hath so advanced our Nature will in time advance our persons; his Incarnation (which is past) secures our Glorification (which is to come). 'Twas more for Christ to come down to earth than 'tis for him to carry us up to heaven; if he will condescend to be like to us in his humiliation, he will have us to be like to him in his exaltation. What can be too high for man when for him God was made Man? Well (Believers) Christ being sent in flesh what can now be too great for your faith! you have great and glorious things in your eye, but do not in the least question the accomplishment of them; all is made easy, credible, nay certain upon Christ's Incarnation; that being done all shall be done: (this is the third thing for the Comfort of God's people).

4. Fourthly, was Christ sent in Flesh? there's this in it for the strengthening of Faith and the heightening of Joy, that God is now knowable & accessible. 'It is beyond all contradiction (some may say) a blessed thing to know God, I but who can know him? can any see God and live? can a finite eye take a view of such an infinite Majesty (the least ray of which out-shines the Sun in its greatest brightness)? what? Man to know God? alas poor creature! his weak faculties will not bear the beholding of so glorious an Object. To which I answer, all this (in such a sense) is very true, yet let not humble Souls be discouraged; for this notwithstanding they may yet know God savingly and comfortably (though not perfectly ). In and by a Jesus in flesh the great God is knowable: partly as he by Christ (so considered) is most clearly manifested; in Christ God-Man we have the brightest objective manifestation of God. The whole Creation (though thereby much may be known of God, as you read Rom. 1.20.) makes no such discoveries of him as Christ doth; therefore he's said (for this is one explication which the words will very well bear) to be the brightness of his Father's Glory Heb. 1.3. and hence some style him Speculum Patris, the glass wherein the Father in the most clear and lively manner is represented; He that hath seen me hath seen the Father Joh. 14.9. and the Apostle speaks of the light of the knowledge of the glory of God in the face (i.e. in and by the Manhood) of Jesus Christ, 2 Cor. 4.6. Partly too, as Christ in our flesh is a fit medium to transmit God as knowable to us: Indeed God (as considered absolutely and in himself ) is so infinitely above us, that we cannot here immediately behold him; so his Glory, his immense and infinite perfections should they be let out upon us, would soon reduce us to our first nothing: But he being considered in Christ, so mediately through Christ we can look upon him, see him and live; in this way the Majesty of God is (as it were) so refracted, tempered and qualified that the poor dim eye of the creature may behold it. As we cannot immediately look upon the body of the Sun, so its splendor and intense light presently dazzles us; yet we can look upon it in a pail of water: so here, we cannot immediately behold God in the brightness of his Glory, (a finite faculty must needs be dazzled by an infinite Majesty ); yet take him in the Flesh and Manhood of Christ, there his Glory is so brought down to us that we can see him and know him to our comfort. Christ Man interposes not only between us and God's Anger (to screen us from it that we be not thereby consumed), but also between us and God's Majesty that we may not be overwhelmed by the infiniteness of it: he lets it out as our capacity will bear, and so by him God becomes knowable: he both carry's us up to God and also brings down God to us. O study God much! but then be sure you study him in Christ incarnate; in that way you may come to the knowledge of him. Augustine saith, by the Hypostatical Union of the Human Nature with the Divine, there is such a collyrium or eye-salve made for us, that we may with these very eyes almost see the Deity: how should we rejoice in the Manhood of Christ! By that flesh in which the Godhead was sometimes hid 'tis now revealed; that which was once a veil to cover it, is now a glass to represent it: do but know Christ and you will know God.

I add, God is now accessible. Christians! Christ having taken your flesh, carried it up with him to heaven, sitting in it at the right hand of God, and therein interceding for you; through him you may now go to God, and that too with all holy boldness and confidence. You have not to do with a Deus absolutus (which Luther so much dreaded) but with God through a Mediator; and (which may be a great encouragement to your Faith) that Mediator is the man Christ Jesus 1 Tim. 2.5. You go to God and you go by God (as clothed with your Nature); 'tis Deus quà itur & Deus quo itur: the God to whom you go commands your reverence, the God-man by whom you go encourages your confidence. O that you would more explicitly in Duty revive upon your thoughts Christ's Mediation and Intercession in heaven in your Nature! surely that would much embolden you in your addresses to God. Eph. 3.12. In whom we have boldness and access with confidence by the faith of him. Heb. 4.14, 16. Seeing we have a great high Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession: Let us come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. Heb. 10.19, 20, 21, 22. Having therefore boldness to enter into the Holiest by the blood of Jesus, by a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh; and having an High Priest over the house of God: Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Had Joseph's Brethren known that their own brother had been so near to Pharaoh, with what confidence would they have addressed themselves to him! Believers! Christ your Brother, who is flesh of your flesh, is at God's right hand as the great Master of Requests, the great Dispenser of Mercies, why do you not more improve this for the emboldening of your Spirits when in Prayer you go to God?

'It is a great thing for the Saints Comfort to consider how things were formerly under the Law and how they are now under the Gospel. Then God carried it in a way of greater state and majesty, then he kept a greater distance and was more hardly accessible: see how the Apostle sets it forth Heb. 9.1. &c. Then verily the first Covenant had also Ordinances of Divine Service, and a worldly Sanctuary: For there was a Tabernacle made, the first wherein was the Candlestick &c. and after the second veil, the Tabernacle which is called the Holiest of all: Which had the golden Censer &c. Now when these things were thus ordained, the Priests went always into the first Tabernacle, accomplishing the Service of God: But into the second went the high Priest alone once every year, not without blood, which he offered for himself, and for the errors of the people. The Apostle here takes notice of the partition or division of the Tabernacle: for the Atrium or outer Court where the people used to be, that he speaks not of; only he meddles with the first and second Tabernacle where the ordinary Priests and the high Priest did officiate. Now (he saith) the first of these were to go no further than the first Tabernacle (the People might not go so far); the high Priest might go into the second Tabernacle. (the Sanctum Sanctorum ), but how? with great restrictions; he must go alone, but once a year, and that too not without blood (see Exod. 30.10. Levite. 16.); and God was so strict about this, that it was as much as his life was worth even for him at any other time to venture into the Holy of Holy's: Levite. 16.2. The Lord said unto Moses, speak unto Aaron thy brother, that he come not at all times into the Holy place, within the veil, before the Mercy-seat which is upon the Ark [that he die not]: for I will appear in the cloud upon the Mercy-seat. Well! (not to instance in the restraints laid upon the Priests, Levites &c. which the Word also mentions,) what might God's meaning be in this? see Vers. 8. The Holy Ghost this signifying, that the way into the Holiest of all was not yet made manifest, while that the way into the Holiest of all was not yet made manifest, while as the first Tabernacle was yet standing: as if the Apostle had said let not any wonder that God then would keep men at such a distance, here was the reason of it (or the mystery which was at the bottom of it), Christ was not yet come; the true Tabernacle was not as yet erected, the first Tabernacle was only then standing; Christ had not assumed the Nature of Man thereby to make way for man freely to go to God; therefore the way to the Holiest of all was not yet made manifest. But now under the Gospel Christ being incarnate and gone to heaven in our flesh, now all may go to God freely, the way to him is open, every believer in the world may now enter into the Holy of Holy's, all former restraints and distances are now taken away. Mark the Scripture cited already, Heb. 10.19, 20. Having therefore, brethren, boldness to enter into the Holiest by the blood of Jesus, by a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh. By this flesh Christ's Human Nature (or Christ in the Human Nature) is unquestionably meant, which he calls the veil in allusion to that in the Tabernacle: wherein there was a twofold veil, one that covered the Ark; Exod. 40.3. And cover the Ark with the veil: the other which separated betwixt the Atrium and the first Tabernacle, as also betwixt the first Tabernacle and the second; Exod. 26.33. And the veil shall divide unto you between the Holy place and the most Holy: so Heb. 9.3. And after the second veil, the Tabernacle which is called the Holiest of all; to which he also alludes Heb. 6.19. which entereth into that which is within the veil. Now with respect to these vails Christ's Flesh or Manhood is set forth by the veil;

• (1.) as his Godhead for a time was hid and covered under it:
• (2.) as believers through this do go to God, as it is the way into the Holiest:

And so 'tis here brought in, for he saith by a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh. You see what these Texts drive at, and what the Apostle draws from them (viz.) that Saints now (upon the Manhood of Christ) should with boldness enter into the Holiest, and draw near to God with full assurance of Faith: this is their unspeakable privilege under the Gospel which they should improve and rejoice in. This is the fourth thing for Comfort, God is now knowable and accessible.

5. Fifthly, This cannot but be exceedingly delightful to us to consider the advancement and dignity of our Nature. How is that Nature advanced by Christ's assuming of it! that which was his abasement was its advancement: As a mean family is advanced when some person of eminency marry's into it, so Christ having matched into our broken and decayed Nature what an honor did he thereby reflect upon it! God put a great deal of glory upon it in its first creation, Christ hath put much more glory upon it in the Hypostatical Union. The Angelical Nature in some respects is above ours, but in others ours is above it; the Angels are not so concerned in the mystical conjunction to Christ as we are; their advantages by a Savior are not so high as ours, they are confirmed by Christ in a state of happiness and that's all, but we are confirmed and restored too; the great things which are done by Christ as Mediator he doth them in our Nature, and the great Honor which is confer'd upon him refers to him in our Nature; 'tis the Son of Man who stands on the right hand of God Act. 7.56. Dominion, and Glory, and the Kingdom is given to the Son of man Dan. 7.13, 14. he'l judge the world as the Son of man Matth. 25.31. Joh. 5.27. But the main preeminence of the Human Nature above the Angelical, lies in the intimate uniting of it to the divine Nature; Heb. 2.16. Verily he took not on him the Nature of Angels, but he took on him the seed of Abraham. Man was the creature that was to be redeemed, and therefore 'twas the Nature of man that shall be assumed; can we think of this without great joy? Christ himself as Man is above us (in all things he must have the preeminence Col. 1.18.), but Angels (who are of another order ) in several respects are below us.

6. A Christ incarnate is and must needs be very compassionate. This was one great reason why he took our Nature upon him, and in that Nature was exercised with such sorrows and sufferings that he might the better know how to sympathize with his members in all their sorrows and sufferings. Heb. 2.17, 18. In all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful High Priest, in things pertaining to God, to make reconciliation for the sins of the people: For in that he himself hath suffered, being tempted, he is able to succor them that are tempted. Heb. 4.15. We have not an High Priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin. He that hath felt what others undergo knows the better how to pity them; sense and experience further compassion (where persons are not made of flint); none sympathize so much with those who labor under Gout, Stone &c. as those who have been afflicted with those pains themselves: God told the people of Israel, they knew the heart of a stranger seeing they themselves were strangers in the Land of Egypt, Exod. 23.9. How then must the bowels of Christ work towards afflicted ones, he himself having been afflicted just as they are! besides the mercifulness and tenderness of his heart, there is also his own former experience (which is yet fresh in his memory) of their miseries, which doth much draw out his compassion to them. Pray what are your afflictions? let them be what they will Christ underwent the same: are you poor? so was he; are you tempted? so was he; are you deserted? so was he; are you burdened under the weight of sin? so was he (though in a different way); do you suffer by men? so did he. And if there be any infirmities which he did not lie under, yet he knows how to pity you; for though he did not feel those particular infirmities in kind, (such as sickness, blindness &c.) yet he had some others which were equivalent to them, and so by proportion he knows how to commiserate you: so it comes in Heb. 5.2. Who can have compassion on the ignorant, and on them that are out of the way, for that he himself also is compassed with infirmity. 'It is some alleviation to our grief in our troubles when we know we have some who sympathize with us under them; O you that fear the Lord know, in all your sorrows, sufferings, troubles whatsoever, Christ in heaven hath a fellow-feeling and sympathy with you; he suffers no more but he sympathizes still: let this be an allay to your grief and a support to your faith.

7. Lastly, There's something in this which may give ease and relief under all troubles of mind. There's such a fullness in this Truth for the comfort of Souls, that there is scarce any inward trouble or discouragement which gracious persons here are exercised with, wherein they may not find considerable relief and satisfaction for conscience from this Incarnation of the Son of God. Christ's flesh is precious balm for a wounded Spirit, as 'tis meat indeed to feed the hungry Soul so 'tis balm indeed to heal the wounded Soul; 'tis an universal, catholic Cordial to revive and cheer under all faintings whatever: Do I speak to any who are under spiritual darkness? O that a Christ in Flesh might be thought of and improved by such!

To instance in the special fears, complaints, discouragements, burdens of troubled Souls, and to show what there is in Christ as incarnate proper for their support and comfort under all, would be a vast work: I must therefore only hint a few things.

Are you tempted to entertain hard thoughts of God? to question the mercifulness of his Nature, his goodness &c? do you conceive of him in some hideous and frightful manner? you greatly mistake God and think very much amiss of him. First think of God in Christ, and then of Christ in flesh, and surely you will have other apprehensions. A Christ sent in flesh represents God as benign, good, merciful, gracious, full of pity, tender-hearted, as designing nothing but good to repenting sinners: did he thus send his own Son, and is he not all this? after he hath done such a thing can you imagine that he delights in the death of sinners? or that he will not be gracious to all who fly to him?

Are you afraid because of the Justice and Wrath of God? pray remember, therefore Christ came in flesh that he might satisfy the one and pacify the other; these were the very things which he undertook to accomplish, and what he undertook no question but he went through with?

Doth Sin lie heavy upon your Consciences? mark the Text, God sent his own Son in the likeness of sinful flesh, for what end? for sin to condemn sin in the flesh: sin brought Christ from heaven, and he would not return thither again 'till by a Sacrifice offered in his flesh he had fully expiated it. Sin itself could not stand before him as in our flesh dying and suffering for it: if God will become Man, the guilt of mere man shall not be so able to damn as the merit of God-man to save: O (thou true penitent ) be thy sins never so many, never so great, yet do not give way to despairing thoughts!

But some may object, 'tis a great while since Christ took flesh, and in that flesh made satisfaction to God, is not the efficacy and merit thereof impaired by that? no not in the least! Christ's merits are as fresh and have as great an efficacy now, as they had at the first moment of his Incarnation and Passion: may not that of the Apostle Heb. 2.16. have some reference to this, where he speaks of Christ's taking flesh in the Present Tense as if 'twas done but now? for 'tis 〈 in non-Latin alphabet 〉 , he [taketh] not on him the nature of Angels, but he [taketh] on him the seed of Abraham: (I speak this for the comfort of Christians, but not so as to give advantage to the Socinian, who because the words run in this Tense would therefore have them to be no proof of Christ's Incarnation ).

Do your many defects, the imperfections in your Graces and Duties trouble you? you have Christ's perfect Manhood, his perfect Holiness and Obedience in that Nature to fly unto. The Apostle Col. 2. sets down the Hypostatical Union (Vers. 9.) In him dwelleth all the fullness of the Godhead bodily: well, suppose it doth so what's this to Believers? why, it follows immediately ( V. 10.) And ye are complete in him. Christ being such a Person, so full and perfect a Mediator, in him every believer is and must be complete. So that though the sense of imperfections in yourselves must humble you, yet it must not overwhelm you because in Christ you are perfect.

Are you afraid notwithstanding all the Calls, Invitations, Promises of the Gospel, yet to close with Christ? O do not give way to such fears! If you come to him, cast yourselves upon him, will he cast you off? he hath assured you he will not; Joh. 6.37. Him that cometh to me, I will in no wise cast off. Besides his word you have this to secure you, he in his Person came from heaven to you, and if you by Faith shall go to him do you think he will not give you kind reception? I am sure (and I will venture my Soul upon it) that the gracious promises and encouragements of the Gospel to draw sinners to Christ, shall all be made good; for since he was pleased to take my flesh, I have not the least reason to doubt but fully to be assured that he is real, hearty, in good earnest in all of them. (Many things of this nature might here be spoken unto, but 'tis full time to put an end to this subject ).