The Fountain of Life

During the Plague of London, in 1665, a few Christian friends were gathered for prayer in a private house in Convent Garden; but, as it was an unlawful assembly, the soldiers broke in with drawn swords and arrested the worshippers. They were committed to Newgate prison, where the pestilence was raging; and an old minister from the country, Mr. Richard Flavel, and his wife, caught the infection, and were released only to die.

Their eldest son was also at this time a minister. Although he did not become a musician or a poet, as his mother had hoped, this nobler vocation was his destiny. As a minister and author, he transmitted the joyful sound of the gospel through the dark reigns of Charles and James the Second; and of all who sang songs in that night, few found listeners so eager and grateful as John Flavel.

In 1656, when he was about twenty-six years of age, the people of Dartmouth, in Devon, chose him as their minister. Going amongst them on their own invitation, and in all the freshness of his affections, he and the inhabitants became ardently attached to one another. With his fund of striking incidents, with his faculty of happy illustration, with a temperament in which cheerfulness and solemnity were remarkably blended, and with a style of address in which friendly encouragement alternated with grave remonstrance and melting pathos, except among the worst reprobates, his ministry was boundlessly popular. And when he went from home, his plain and arresting discourses were so often the means of awakening or converting careless hearers, that he was induced to extend his labors far beyond the bounds of his own large parish.

The period, however, was brief during which he was allowed to ply such a free and unfettered ministry. Ejected by the Act of Uniformity, for some time he endeavored to keep together and instruct the members of his flock; but spies and penal laws made their meetings difficult and dangerous. At last the Oxford Act was promulgated, and according to its terms, Mr. Flavel could no longer reside in Dartmouth. On the day of his departure, the inhabitants accompanied him as far as the churchyard of Townstall, where, amidst prayers and tears, they parted. Nevertheless, his heart was still with his beloved people. He took up his abode as near them as the letter of the law allowed; and, sometimes in Dartmouth itself, sometimes in a quiet apartment in a neighboring village, and sometimes in a wood or other sheltered spot in the open air, he contrived to meet a detachment of them almost every Sabbath day.

At last King James's Indulgence permitted the open resumption of his ministry. A commodious meeting-house was built, and there, for the remaining years of his life, he continued to warn, exhort, and comfort all who came, with a fervor of which the tradition has not yet died out in Devon. His prayers were wonderful. Much of his retirement was spent in devotional exercises; and in the great congregation he was sometimes seized with such agonies of earnestness, or carried away in such a rapture of praise and thanksgiving, that it seemed as if the tabernacle of clay must perish amidst the excessive emotion. At last, towards the end of June, 1691, he presided at a meeting of the Nonconformist ministers of Devonshire. The object was to bring about a union of Presbyterians and Independents. The preliminary resolutions passed unanimously, and "Mr. Flavel closed the work of the day with prayer and praise, in which his spirit was carried out with wonderful enlargement and affection." On the 26th, he wrote to a London minister an account of this auspicious meeting, and appeared remarkably cheerful and happy. But that evening, he was taken with the palsy, and soon died.

No period of English history has been so fruitful in religious literature as the half-century between the commencement of the Parliamentary War and the glorious Revolution; or we might say, the period included in the publishing career of Richard Baxter. But amidst that enormous authorship there are few books which retain so much attraction for modern readers as some of Flavel's practical treatises, such as On Keeping the Heart. For their enduring popularity, they are, no doubt, in some degree indebted to their kind, affable, and earnest tone; but still more, we presume, is due to the skill and felicity with which matters of the greatest moment are expounded. With a view to be useful, the writer's great anxiety was to be understood, and he sought out the words and the modes of representation which might suit the sailors of Dartmouth and Plymouth, and the farmers of Devon and Dorset. His books abound in anecdote, and they are rich in those homely metaphors and ingenious comparisons which are an effective ingredient in popular oratory. Above all, they command the reader's attention, by the importance of the themes which they handle; they secure his confidence, by their unaffected seriousness and deep sincerity; and they win his heart, by the evangelical warmth and personal kindness with which they are all aglow.

First, The incarnation of the Son of God plainly asserted.

Secondly, That assertion strongly confirmed.

(1.) In the assertion we have three parts.

1. The Person assuming, ov lovgo", the Word, i. e. the second Person or Subsistent in the most glorious Godhead, called the Word, either because he is the scope or principal matter, both of the prophetical and promissory word; or because he expounds and reveals the mind and will of God to men, as verse 18. The only-begotten Son which is in the bosom of the Father, he hath declared or expounded him.

2. The Nature assumed, savrx, Flesh, i. e. the entire human nature, consisting of a true human soul and body. For so this word in Rom. iii. 20. and the Hebrew word rcb which answers to it, by an usual Metonomy of a part for the whole, is used, Gen. vi. 12. And the word Flesh is rather used here, than Man, on purpose to enhance the admirable condescension and abasement of Christ; there being more of vileness, weakness, and opposition to spirit in this word, than in that, as is pertinently noted by some. Hence the whole nature is denominated by that part, and called flesh.

3. The assumption itself, elenevto, he was made; not fruit, he was, (as Socinus would render it, designing thereby to overthrow the existence of Christ's glorified body now in heaven) but factus est, it was made, i. e. he took or assumed the true human nature (called flesh, for the reason before rendered) into the unity of his divine person, with all its integral parts and essential properties; and so was made, or became a true and real man, by that assumption. The apostle speaking of the same act, Heb. ii. 16. uses another word, He took on him, evpilambavvnetai fitly rendered he took on him, or he assumed; which assuming, though inchoative, it was the work of the whole Trinity, God the Father, in the Son, by the Spirit, forming or creating that nature; as if three sisters should make a garment betwixt them, which only one of them wears: yet, terminative, it was the act of the Son only: it was he only that was made flesh. And when it is said, he was made flesh, misconceive not, as if there was a mutation of the Godhead into flesh; for this was performed, "not by changing what he was, but by assuming what he was not," as Augustine well expresseth it. As when the scripture, in a like expression, saith, "He was made. sin," 2 Cor. v. 21, and made a curse, Gal. iii. 13. the meaning is not, that he was turned into sin, or into a curse; no more may we think here the Godhead was turned into flesh, and lost its own being and nature, because it is said he was made flesh. This is the sum of the assertion.

(2.) This assertion ["that the word was made flesh,"] is strongly confirmed. He "dwelt among us," and we saw his glory. This was no phantasm, but a most real and indubitable thing. For, evsxhnw'sen evn h]min, pitched his tent, or tabernacled with us. And we are eye-witnesses of it. Parallel to that, 1 John i. 1, 2, 3. "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, &c. declare we unto you." Hence note,

Doct. That Jesus Christ did really assume the true and perfect nature of a man, into a personal union with his divine nature, and still remains true God, and true man, in one person for ever.

The proposition contains one of the deepest mysteries of godliness, 1 Tim. iii. 16. A mystery, by which apprehension is dazzled, invention astonished, and all expression swallowed up. If ever the tongues of angels were desirable to explicate any word of God, they are so here. Great is the interest of words in this doctrine. We walk upon the brink of danger. The least tread awry may ingulph us in the bogs of error. Anus would have been content, if the council of Nice would but have gratified him in a letter, o]mouvsio" and o]moivsio". The Nestorians also desired but a letter, qeodovco", zeotovko". These seemed but small and modest requests, but, if granted, had proved no small prejudice to Jesus Christ, and his truths. I desire therefore the reader would, with greatest attention of mind, apply himself to these truths. It is a doctrine hard to understand, and dangerous to mistake. I am really of his mind that said, [Augustine}'It is better not touch the bottom, than not keep within the circle:' Melius est nescire centrum, quam non tenere circulum. He did assume a true human body; that is plainly asserted, Phil. ii. 7, 8, &c. Heb. ii. 14, 16. In one place it is called taking on him the seed of Abraham, and in the text, flesh. He did also assume a true human soul, this is undeniable by its operations, passions, and expiration at last, Matth. xxvi. 38, and xxvii. 50. And that both these natures make but one person, is as evident from Rom. i. 3, 4. "Jesus Christ was made of the seed of David according to the flesh, and declared to he the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead." So Rom. ix. 5. "Of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever. Amen." But that you may have a sound and clear understanding of this mystery, I will (1.) Open the nature; (2.) The effects; and (3.) The reasons or ends of this wonderful union.

First, The nature of this union. There are three illustrious and dazzling unions in scripture: that of three persons in one God, Essentially. That of two distinct natures, and persons; by one spirit Mystically: and this of two distinct natures in one person, Hypostatically. This is my task to open at this time: and, for the more distinct and perspicuous management thereof, I shall speak to it both negatively and positively.

1. Negatively. Think not when Christ assumed our nature, that it was united consubstantially, so as the three persons in the Godhead are united among themselves. They all have but one and the same nature and will; but in Christ are two distinct natures and wills, though but one person.

2. Nor yet that they are united Physically, as soul and body are united in one person; for death actually dissolves that; but this is indissoluble. So that when his soul expired, and his body was interred, both soul and body were still united to the second person as much as ever.

3. Nor yet is it such a mystical union, as is between Christ and believers. Indeed that is a glorious union; but though believers are said to be in Christ, and Christ in them, yet they are not one person with him. They are not christed into Christ, or godded into God, as blasphemous Familists speak.

Secondly, Positively. But this assumption of which I speak, is that whereby the second Person in the Godhead did take the human nature into a personal union with himself by virtue whereof the manhood subsists in the second person, yet without confusion, both making but one person, Qevanqrwvpo", or Immanuel, God with us.

So that though we truly ascribe a two-fold nature to Christ, yet not a double person; for the human nature of Christ never subsisted separately and distinctly, by any personal subsistence of its own, as it doth in all other men, but from the first moment of conception, subsisted in union with the second person.

To explicate this mystery more particularly, let it be considered; First, The human nature was united to the second person miraculously and extraordinarily, being supernaturally framed in the womb of the Virgin, by the over-shadowing power of the Highest, Luke i. 34, 35. By reason whereof it may truly and properly he said to be the fruit of the womb, not of the loins of men, nor by man. And this was necessary to exempt the assumed nature from the stain and pollution of Adam's sin, which it wholly escaped; inasmuch as he received it not, as all others do, in the way of ordinary generation, wherein original sin is propagated: but this being extraordinarily produced, was a most pure and holy thing, Luke i. 35. And indeed this perfect shining holiness, in which it was produced, was absolutely necessary, both in order to its union with the divine Person, and the design of that union; which was both to satisfy for, and to sanctify us. The two natures could not be conjoined in the person of Christ, had there been the least taint of sin upon the human nature. For God can have no fellowship with sin, much less be united to it. Or, supposing such a conjunction with our sinful nature, yet he being a sinner himself, could never satisfy for the sins of others; nor could any unholy thing ever make us holy. "Such an High-priest therefore became us as is holy, harmless, undefiled, separate from sinners," Heb. vii. 26. And such an one he must needs be, whom the Holy Ghost produces in such a peculiar way, tov a]giovn, that holy thing.

Secondly, As it was produced miraculously, so it was assumed integrally that is to say, Christ took a complete and perfect human soul and body, with all and every faculty and member pertaining to it. And this was necessary (as both Austin and Fulgentius have well observed) that thereby he might heal the whole nature of that leprosy of sin, which hath seized and infected every member and faculty. Pavnta avnelavben i]na Pavnta a]guavas. "He assumed all, to sanctify all;" as Damascene expresseth it. He designed a perfect recovery, by sanctifying us wholly in soul, body, and spirit and therefore assumed the whole in order to it.

Thirdly, He assumed our nature, as with all its integral parts, so with all its sinless infirmities. And therefore it is said of him, Heb. iv. 17. " That it behooved him," Kat pavnta o]moiwzhvnai, according to all things (that is, all things natural, not formally sinful, as it is limited by the same apostle, Heb. iv. 15.) to be made like unto his brethren. But here our divines so carefully distinguish infirmities into personal and natural. Personal infirmities are such as befal particular persons, from particular causes, such as dumbness, blindness, lameness, leprosies, monstrosities, and other deformities. These it was no way necessary that Christ should, nor did he at all assume; but the natural ones, such as hunger, thirst, weariness, sweating, bleeding, mortality, &c. which though they are not in themselves formally and intrinsically sinful; yet are they the effects and consequents of sin. They are so many marks, that sin hath left of itself upon our natures. And on that account Christ is said to be sent " in the likeness of sinful flesh," Rom. viii. 5. Wherein the gracious condescension of Christ for us is marvellously signalized, that he would not assume our innocent nature, as it was in Adam before the fall, while it stood in all its primitive glory and perfection; but after sin had quite defaced, ruined, and spoiled it.

Fourthly, The human nature is so united with the divine, as that each nature still retains its own essential properties distinct. And this distinction is not, nor can be lost by that union. So that the two understandings, wills, powers, &c. viz. The divine and human, are not confounded; but a line of distinction runs betwixt them still in this wonderful person. It was the heresy of the Eutychians, condemned by the council of Chalcedon, to affirm, that there was no distinction betwixt the two natures in Christ. Against whom that council determined, that they were united avsunw'cuvtw", without any immutation or confusion.

Fifthly, The union of the two natures in Christ, as an inseparable union; so that from the first moment thereof, there never was, nor to eternity shall be, any separation of them.

Doubt. If you ask how the union remained betwixt them, when Christ's human soul and body were separated from each other upon the cross? Is not death the dissolution of the union betwixt soul and body?

Resolution. True, the natural union betwixt his soul and body was dissolved by death for a time, but this hypostatical union remained even then as entire and firm as ever: for, though his soul and body were divided from each other, yet neither of them from the divine nature. Divines assist our conception of this mystery, by an apt illustration. A man that holds in his hand a sword sheathed, when he pleaseth, draws forth the sword; but still holds that in one hand, and the sheath in the other, and then sheaths it again, still holding it in his hand: so when Christ died, his soul and body retained their union with the divine nature, though not (during that space) one with another.

And thus you are to form and regulate your conceptions of this great mystery. Some adumbrations and imperfect similitudes of it may be found in nature. Among which some commend that union which the soul and body have with each other; they are of different natures, yet both make one individual man. Others find fault with this, because both these united make but one complete human nature; whereas, in Christ's person, there are two natures, and commend to us a more perfect emblem, viz. That of the Cyon and the tree or stock, which have two natures, yet make but one tree. But then we must remember that the Cyon wants a root of its own, which is an integral part, but Christ assumed our nature integrally. This defect is by others supplied in the Mistletoe and the Oak, which have different natures; and the Mistletoe subsists in union with the Oak, still retaining the difference of nature; and though making but one tree, yet bears different fruits. And so much to the first thing, namely, the nature of this union.

Secondly, For the effects, or immediate results of this marvellous union, let these three be well considered.

1. The two natures being thus united in the person of the Mediator, by virtue whereof the properties of each nature are attributed, and do truly agree in the whole person; so that it is proper to say, the Lord of glory was crucified, 1 Cor. ii. 8. and the blood of God redeemed the Church, Acts xx. 28, that Christ was both in heaven, and in the earth at the same time, John iii. 13.

Yet we do not believe that one nature doth transfuse or impart its properties to the other, or that it is proper to say the divine nature suffered, bled, or died; or the human is omniscient, omnipotent, omnipresent; but that the properties of both natures, are so ascribed to the person, that it is proper to affirm any of them of him in the concrete, though not abstractly. The right understanding of this would greatly assist, in teaching the true sense of the fore-named, and many other dark passages in the scriptures.

2. Another fruit of this hypostatical union, is the singular advancement of the human nature in Christ, far beyond and above what it is capable of in any other person, it being hereby replenished and filled with an unparalleled measure of divine graces and excellencies; in which respect he is said to be "anointed above, or before his fellows," Psal. xiv. 8. and so becomes the object of adoration and divine worship, Acts vii. 59. This the Socinians oppugn with this argument: He that is worshipped with a divine worship, as he is Mediator, is not so worshipped as God; but Christ is worshipped as Mediator. But we say, that to be worshipped as Mediator, and as God, are not opposite, but the one is necessarily included in the other; and therein is further included the ratio formalis sub qua [the formal ground upon which the worship of Christ, as Mediator, is founded.] of that divine religious worship.

3. Hence, in the last place, follows, as another excellent fruit of this union, The concourse and co-operation of each nature to his mediatory works; for in them he acts according to both natures: the human nature doing what is human, viz. suffering, sweating, bleeding, dying; and his divine nature stamping all these with infinite value; and so both sweetly concur unto one glorious work and design of mediation. Papists generally deny that he performs any of these mediatory works as God, but only as man; but how bold]y do they therein contradict these plain scriptures? See 2 Cor. v. 10. Heb. ix. 14, 15. And so much as to the second thing propounded, viz. the fruits of this union.

Thirdly, The last thing to be opened is the grounds and reasons of this assumption. And we may say, touching that, (1.) That the human nature was not assumed to any intrinsical perfection of the Godhead, not to make that human nature itself perfect. The divine did not assume the human nature necessarily, but voluntarily; not out of indigence, but bounty; not because it was to be perfected by it, but to perfect it, by causing it to lie as a pipe, to the infinite all-filling fountain of grace and glory, of which it is the great receptacle. And so, consequently, to qualify and prepare him for a full discharge of his mediatorship, in the offices of our Prophet, Priest, and King. Had he not this double nature in the unity of his person, he could not have been our Prophet: For, as God, he knows the mind and will of God, John i. 18 and iii. 13. and as man he is fitted to impart it suitably to us, Deut. xviii. 15, 16, 17, 18. compared with Acts xx. 22.

As Priest, had he not been man, he could have shed no blood; and if not God, it had been no adequate value for us, Heb. ii. 17. Acts iii. 28. vAs King, had he not been man, he had been an heterogeneous, and so no fit head for us. And if not God, he could neither rule nor defend his body the Church.

These then were the designs and ends of that assumption

But ye (beloved) have not so learned Christ. Ye know he is, (1.) True and very God; (2.) True and very man; that, (3.) these two natures make but one person, being united inseparably; (4.) that they are not confounded or swallowed up one in another, but remain still distinct in the person of Christ. Hold ye the sound words which cannot be condemned. Great things hang upon all these truths. O suffer not a stone to be loosed out of the foundation.

Use 2. Adore the love of the Father, and the Son, who bid so high for your souls, and at this rate were contented you should be recovered.

1. The love of the Father is herein admirably conspicuous, who so vehemently willed our salvation, that he was content to degrade the darling of his soul to so vile and contemptible a state, which was, upon the matter, an undoing to him, in point of reputation; as the apostle intimates, Phil. ii. 7. If two persons be at a variance, and the superior, who also is the wronged person, begin to stoop first, and say, you have deeply wronged me, yea, your blood is not able to repair the wrongs you have done me: however, such is my love to you, and willingness to be at peace with you, that I will part with what is most dear to me in all the world, for peace-sake; yea, though I stoop below myself, and seem, as it were, to forget my own relation and endearments to my own son, I will not suffer such a breach betwixt me and you. John iii. 16. "God so loved "the world, that he gave his only begotten Son."

2. And how astonishing is the love of Christ, that would make such a stoop as this to exalt us! Oh, it is ravishing to think, he should pass by a more excellent and noble species of creatures, refusing the angelic nature, Heb. ii. 16. to take flesh; and not to solace and disport himself in it neither, nor experience sensitive pleasures in the body; for, as he needed them not, being at the fountain-head of the highest joys, so it was not at all in his design, but the very contrary, even to make himself a subject capable of sorrows, wounds, and tears. It was, as the apostle elegantly expresseth it, in Heb. ii. 9. o]pw" u]per pavnto" guevshtaiv qavnate; that he might sensibly taste what relish death hath, and wilst bitterness is in those pangs and agonies. Now, Oh that you would get your hearts suitably impressed and affected with these high impressures of the love both of the Father and the Son! How is the courage of some noble Romans celebrated in history, for the brave adventures they made for the commonwealth; but they could never stoop as Christ did, being so infinitely below him in personal dignity.

Use 3. And here infinite wisdom has also left a famous and everlasting mark of itself; which invites, yea, even chains the eyes of angels and men to itself; Had there been a general council of angels, to advise upon a way of recovering poor sinners, they would all have been at an everlasting demur and loss about it. It could not have entered their thoughts, (though they are intelligencers, and more sagacious creatures) that ever mercy, pardon, and grace, should find such a way as this to issue forth from the heart of God to the hearts of sinners. Oh, how wisely is the method of our recovery laid so that Christ may be well called, "the power and wisdom of God;" 1 Cor. i. 24; forasmuch as in him the divine wisdom is more glorified than in all the other works of God, upon which he hath impressed it. Hence it is, that some of the schoolmen affirm, (though I confess myself unsatisfied with it) that the incarnation of Christ was in itself so glorious a demonstration of God's wisdom and power, and thereupon so desirable in itself, that though man had not sinned, yet Christ would have been made man.

Use 4. Hence also we infer the incomparable sweetness of the Christian religion, that shews poor sinners such a fair fountain to rest their trembling consciences upon. While poor distressed souls look to themselves, they are perpetually puzzled. That is the cry of a distressed natural conscience, Micah vi. 6. "Wherewith shall I come before the Lord?" the Hebrew is wrw ]hy mwqa how shall I prevent or anticipate the Lord? and so Montanus renders it, in quo proeoccupabo Dominum? Conscience sees God arming himself with wrath, to avenge himself for sin; cries out, Oh, how shall I prevent him; if he would accept the fruit of my body, (those dear pledges of nature,) for the sin of my soul, he should have them. But now we see God coming down in flesh, and so intimately united our flesh to himself, that it hath no proper subsistence of its own, but is united with the divine person: hence it is easy to imagine what worth and value must be in that blood; and how eternal love, springing forth triumphantly from it, flourishes into pardon, grace, and peace Here is a way in which the sinner may see justice and mercy kissing each other, and the latter exercised freely, without prejudice to the former. All other consciences, through the world, lie either in a deep sleep in the devil's arms, or else are rolling (sea sick) upon the waves of their own fears and dismal presages. Oh, happy are they that have dropped anchor on this ground, and not only know they have peace, but why they have it!

Use 5. Of how great concernment is it, that Christ should have union with our particular persons, as well as with our common nature? For by this union with our nature alone, never any man was, or can be saved. Yea, let me add, that this union with our natures, is utterly in vain to you, and will do you no good, except he have union with your persons by faith also. It is indeed infinite mercy, that God is come so near you, as to dwell in your flesh; and that he hath fixed upon such an excellent method to save poor sinners. And hath he done all this? is he indeed come home, even to your own doors, to seek peace? doth he vail his unsupportable glory under flesh, that he might treat the more familiarly? and yet do you refuse him, and shut your hearts against him? then hear one word, and let thine ears tingle at the sound of it: Thy sin is hereby aggravated beyond the sin of devils, who never sinned against a mediator in their own nature; who never despised, or refused, because indeed, they were never offered terms of mercy, as you are.

And I doubt not but the devils themselves, who now tempt you to reject, will, to all eternity, upbraid your folly for rejecting this great salvation, which in this excellent way is brought down, even to your own doors.

Use 6 If Jesus Christ has assumed our nature, then he is sensibly touched with the infirmities that attend it, and so hath pity and compassion for us, under all our burdens. And indeed this was one end assuming it, that he might be able to have compassion on us, as you read, Heb. ii. 17, 18. "Wherefore in all things it behoved 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 succour them that are tempted." O what a comfort is this to us, that he who is our High-Priest in heaven, hath our nature on him, to enable him to take compassion on us!

Use 7. Hence we see, to what a height God intends to build up the happiness of man, in that he hath laid the foundation thereof so deep, in the incarnation of his own Son.

They that intend to build high, use to lay the foundation low. The happiness and glory of our bodies, as well as souls, are founded in Christ's taking our flesh upon him: for, therein, as in a model or pattern, God intended to shew what in time he resolves to make of our bodies; for he will metachvmativzein, transform our vile bodies, and make them one day conformable to the glorious body of Jesus Christ, Phil. iii. 21. This flesh was therefore assumed by Christ, that in it might be shewn, as in a pattern, how God intends to honour and exalt it. And indeed, a greater honour cannot be done to the nature of man, than what is already done, by this grace of union; nor are our persons capable of higher glory, than what consists in their conformity to this glorious head. Indeed the flesh of Christ will ever have a distinct glory from ours in heaven, by reason of this union; for being the body which the Word assumed, it is two ways advanced singularly above the flesh and blood of all other men, viz. subjectively, and objectively: Subjectively, it is the flesh and blood of God, Acts xx. 28. and so hath a distinct and incommunicable glory of its own. And objectively, it is the flesh and blood which all the angels and saints adore. But though in these things it be super-eminently exalted, yet it is both the medium and pattern of all that glory which God designs to raise us to.

Use 8. Lastly, How wonderful a comfort is it, that he who dwells in our flesh is God? What joy may not a poor believer make out of this? what comfort one made out of it, I will give you in his own words, "I see it a work of God, (saith he) that experiences are all lost, when summonses of improbation, to prove our charters of Christ to be counterfeit, are raised against poor souls in their heavy trials. But let me be a sinner, and worse than the chief of sinners, yea, a guilty devil, I am sure my well-beloved is God and my Christ is God.. And when I say my Christ is God, I have said all things, I can say no more. I would I could build as much on this, My Christ is God, as it would bear: I might lay all the world upon it."

God and man in one person! Oh! thrice happy conjunction! As man he is full of experimental sense of our infirmities, wants, and burdens; and, as God, he can support and supply them all.

The aspect of faith upon this wonderful Person, how relieving, how reviving, how abundantly satisfying is it? God will never divorce the believing soul, and its comfort, after he hath married our nature to his own Son, by the hypostatical, and our persons also, by the blessed mystical union.