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and, as Christ was the antitype of the feast of tabernacles and temple, so it is conceived, and learned men, who are acquainted with chronology, generally conclude, that our blessed Lord was born at the same season, and in the same month, in which this solemnity was observed; the first day of which pointed to his birth, the last day of it to his circumcision. This seems the more probable, when we consider that he suffered at the passover, which was not only a memorial of the exodus from Egypt, but also expressive of his death; and gave the Spirit on the feast of pentecost, which was kept in memory of the giving the law at that time. So he was born at the feast of tabernacles, which was a symbol and memorial of his incarnation, and of his tabernacling among us, by living in our nature, and in our world, as God-Jesus, almighty to save. At least, it is conceived by the learned, that he was born in the month Tizri, or Ethanim, by which it was also called, which is the seventh month in the jewish calendar, as they began their year for all ecclesiastical matters in the month Abib, or Nisan, as it was also named.

The temple of Solomon, which was an evident symbol and memorial of our Lord's incarnation, and of his dwelling with us, in his incarnate state, was also set apart and consecrated in the seventh month. The cloud and glory which came down upon it and filled it, was a sure token and

pledge, that the Godhead would dwell in the humanity of Jesus, and thus it would be the true tabernacle and temple, in which all the perfections and glory of Godhead would for ever reside and shine forth.

This union of our nature, with the essential Word and Son of God, is the foundation of our faith, hope, and love to him. All the perfection, glory, worth, and efficacy of Christ's life, sufferings, blood-shedding, and death, flow herefrom. He being God-man, in the union of two distinct natures in one person, there is such a communication of rights, privileges, attributes, actions, passions, and infirmities, that what is properly predicated of one nature, is applied frequently to the other; or, in other words, it is spoken of Christ, and applied to him, considered and revealed as God-man. Thus the man Jesus is called the Son of God, Luke i. 35. And this name he hath by birth and inheritance; he being God-man in two distinct natures, in one person, see Heb. i. 4.

The attributes of Godhead are given to him: yea, he says himself, "Before Abraham was I am." This fully proves the eternity and essential deity of Jesus; yet he speaks it as God the Son united to our nature, and he pronounces this sentence as God-man. Christ is called God's holy one, Psalm lxxxix. 19. the word of life, 1 John i. 2. yea, John says, "God laid down his

life for us," 1 John iii. 16. The apostle Paul stiles the righteousness of Christ, the righteousness of God, Phil. iii. 9; the blood of Christ, the blood of God, Acts xx. 28: and the apostle John says, "The blood of Jesus Christ, the Son of God, cleanseth us from all sin," 1 John i. 7. A proper view and scriptural knowledge of this, through the unction of the Spirit, would give us true, clear, and proper ideas and conceptions of Christ, in his complete person as God-man. We should then see great glory and grace shine forth in the union of our nature to the divine person of the eternal and only begotten Son of God. This personal union is that which stamps a dignity, worth, and everlasting glory, on the incarnation, birth, circumcision,-upon the thoughts, words, baptism, fasting, temptation, prayers, sermons, miracles, obedience, sacrifice, sorrows, agony, bloody-sweat, soul-travail, passion, and death of Christ; so that the perfection of it can never be fully conceived on earth, nor fully comprehended in heaven. Hence the condescension of Christ in living in our world, exceeds our utmost expression. His dwelling with us, living in our nature, in our world, where none but sinners were, was infinite grace! No wonder it is expressly mentioned in our text, "The Word was made flesh, and dwelt among us." The God-man, living and shining forth in his incarnate state, in all the riches of his love and mercy,

in the full and free discharge of his most precious mediatorial work and office, was a most wonderful display of his infinite grace, as Immanuel, God with us.

I come, Thirdly, to speak of the glory of his person, which John and others saw, and were eye-witnesses of, which is declared in these words; "And we beheld his glory, the glory as of the only begotten of the Father," which words are included in a parenthesis, the reason of which shall be given.

The personal glory and excellencies of Christ, the display of all the divine perfections, which reside inherently in him, and shine forth in his human nature, fully prove him to be the power of God, and the wisdom of God. The personal native glories and royalties, which belong to the Son of God, as dwelling in our nature,-the divine attributes which shine forth in that man Jesus, as united to the Son of God, are doubtless, what the apostle is here glancing at, and speaking of Christ has an essential glory, as one in Jehovah, personally distinct from the Father and Spirit. He has a manifestative glory as Godman and this is what is now the subject before us.

Hence the apostle, in a way of divine wonder, expresses it, saying, "And we beheld his glory, the glory as of the only begotten of the Father." Which words are included in a parenthesis, the

reason for which is this: that the apostle might explain what he meant by the word us, viz. us, his disciples, he dwelt among us, and we bebeld his glory, before he left the world: he is speaking of James, Peter, and himself, who were eyewitnesses of Christ's majesty, when he was transfigured on the holy mount. Hence he says, “And we beheld his glory." It was a fulness of transcendent glory, such as fully proved that he who shone forth with such light, splendour, and glory, was the only begotten Son of God." We beheld his glory, the glory as of the only begotten of the Father."

Isaiah had a glimpse of the personal glory of Christ, as he was to be incarnate, and fill the temple of his body with all the fulness of Godhead, represented to him in a vision, which he records in the sixth chapter of his prophecy. "I saw the Lord sitting upon a throne, high and lifted up; and his train filled the temple. Above about it, or round about it, stood the seraphims; each one had six wings, with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, Holy, Holy is the Lord of Hosts, the whole earth is full of his glory." That it was Christ, and belonged to him, see John xii. 41. "We beheld his glory," says John: and there was such an impress of majesty upon his glory, there was such an effulgency of glory,

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