September 6

me. He encouraged himself in the review of his dealings. First, his dealings with others. "Our fathers trusted in thee and thou didst deliver them." Secondly, his dealings with himself. "O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar. Because thou hast been my help, therefore in the shadow of thy wings will I rejoice."

Ah! Christian, know your resource. Hear your God saying, Call upon me in the day of trouble; I will deliver thee; and thou shalt glorify me. Make use of him as your "hiding place," your "resting place," your "dwelling place." Beware in your distress of crooked policy, of unlawful means of relief, of impatience, of dejection. By nothing can you so much please God as by your confidence in him; and by nothing can you so recommend your religion as by showing the peace of God, which passeth all understanding, keeping your heart and mind through Christ Jesus. Check therefore every tendency, not only to murmuring, but to despondency; and after the example of your model this evening, say, "What time I am afraid I will trust in thee." "Why art thou cast down, O my soul? and why art thou disquieted within me? Hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God."

SEPTEMBER 6.—"The Word was made flesh, and dwelt among us."

John i. 14.

THERE is something peculiar in this name—"The Word." John is the only one that applies it to the Messiah. Yet it is not on this account the less entitled to regard, for John wrote as he was moved by the Holy Ghost; and he has supplied many things omitted by the three former Evangelists. But the origin of the title has given rise to much inquiry. Some have supposed John derived it from Plato the philosopher, and some from Philo the Jew. Yet why should we suppose that he borrowed the term at all? Why not consider it as one of the words the Holy Ghost useth? and which it is possible the writer did not fully understand himself?

Yet what is the term designed to intimate? His office and designation? That as by his reason and speech a man displays his mind and will, so Jesus makes known the mind and will of God? "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." Three things may be safely observed.

First, John uses it to express a person. Nothing would be more forced and false than to suppose "the Word" means an attribute only, that is, the wisdom of God. Of what use would it be to tell us that the wisdom of God was in the beginning with him? Could it ever have been separate from him? And how could this wisdom be made flesh, and dwell among us?

Secondly, That this person had a being previously to his birth. For in saying the Word was made flesh, John intimates that he was something before this took place. Yea, he fully expresses this—"In the beginning was the Word"—In the beginning of what? The Gospel? No, but the world—The creation of all things. How

useless and absurd to say that he was in the beginning of his own ministry!

Thirdly, That his pre-existence was a Divine existence. Observe the name of God is given to him—and “the Word was God.” And the creation is ascribed to him: “All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men.” Could all this be affirmed of him, without the possession of Deity? Had he been but a man, an angel, a super-angelical creature, would John have expressed himself in a way so proper to lead men into error and idolatry—telling us not only that he was with God, but that he was God, and making him the fountain of all life and being? Is not this enough to entitle him to all adoration and praise?

But “the Word was made flesh.” Sometimes flesh signifies the corruption of human nature; as when it is said, “So then they that are in the flesh cannot please God.” And “the flesh lusteth against the Spirit.” At other times it intends only the composition or constitution of humanity. Thus we read, “Except these days should be shortened, no flesh could be saved;” that is no human being. And thus it is to be understood here: and as the Jews used the term flesh for man, there would be nothing strange or harsh in the phrase, “the Word was made flesh:” it was precisely the same as saying, The Word became man. Campbell therefore renders it, “The Word became incarnate.”

But did he cease to be what he was, in becoming what he was not? Here was union, but not transformation. He was God before he was in the flesh, and he was God after; but he assumed our nature into personal subsistence with his own. Because the children were partakers of flesh and blood, he likewise himself also took part of the same. He took not on him the nature of angels, but of the seed of Abraham. Hence in the Scripture many things are ascribed to him which will neither agree with his divinity or humanity separately. “Unto us a child is born;” this does not belong to him as Divine. And his name shall be called “the mighty God;” this does not belong to him as man. Man is a spiritual and a material being; spiritual as to his soul; material as to his body. Yet no confusion is produced by this conjunction: both retain their respective properties. It is not the body that thinks and reasons; and it is not the soul that eats and drinks. It is not the humanity of our Lord that is every where present; and it was not his divinity that was crucified. He died as man; he fills all things as God. We pretend not by these reflections fully to explain the subject: but they are sufficient to show that there is no contradiction or absolute impossibility of conception in the case. But we allow with the Apostle, that “God manifest in the flesh is a great mystery”—And what is not mysterious? Who can explain the most ordinary appearances and the most undeniable operations of nature? But this is also “a great mystery of godliness.” It meets our condition. It brings down Deity to our reach. It renders him our example, our sympathizing friend, and the propitiation for our sins. And—