I. Though it is impossible for the immutable God to be made a creature, yet the Divine nature was so closely and mysteriously joined to the human, that the same person was “a child born,” and “the Mighty God”—“a son given,” and “the Everlasting Father.” The Divinity did not become humanity, and the humanity did not become Divinity; but the two were so united as to constitute but one glorious Mediator. Though his incarnation did not destroy, or even tarnish in the least, the essential glory of the Deity; yet was it a mighty and marvellous condescension, for him who is “over all, God, blessed for ever,” thus to assume our frail and suffering flesh. Solomon asked—“Will God in very deed dwell with men upon the earth?” A question which neither men nor angels could answer. But God hath answered it himself, and answered it in the affirmative. “The Word” that “was in the beginning with God, and was God,” in the fulness of time, “was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.” We can form no idea of the natural distance between God and man. But the infinite vacuum is filled up by the Messiah. He is “Emmanuel”—“the true God,” and “the Son of Man.” “He thought it not robbery to be equal with God, but made himself of no reputation, and took upon himself the form of a servant, and was made in the likeness of sinful flesh.” Passing by the nobler nature of angels, “he took on him the seed of Abraham.” Nor did he join himself to humanity in its original perfection and glory. He came into the mean condition of fallen creatures, sharing with us our various infirmities and sufferings. Yet he was free from all moral contamination. He was “holy, harmless, undefiled, and separate from sinners.” He “knew no sin.” He “did no iniquity, neither was guile found in his mouth.”