lamp within, of his divinity—and by virtue of union of the two natures, our God is manifest in the flesh—married our nature, conferred an honor upon poor sinners that he never conferred on the angels. This was Job’s triumph, “in my flesh shall I see God.” He took part of the children’s flesh and blood; he was truly human—bone of our bone and flesh of our flesh. God sent forth his Son, made of a woman, without the intervention of a human father, but by the miraculous impregnation of the Holy-Ghost; so that his human nature appears to be the joint work of the Trinity—the Father provides it—“a body hast thou prepared me,”—the Son assumed it—“he took on him the form of a servant;”—the Spirit formed it—“that holy thing that shall be born of thee shall be called the Son of God—thus the word was made flesh and dwelt among us.” The lamp within the pitcher may be an emblem of his Godhead, as the light of life—he wrapped up his divinity in his manhood—here it was he concealed his glory: well may the Prophet exclaim, “Verily thou art a God that hidest thyself, O God of Israel the Saviour.” What a mystery! a child born—“the everlasting Father, the mighty God.” How great is the mystery of godliness! Angels are amazed, saints admire, and sinners triumph—a God in every perfection, a Man in every faculty—God-Man—the fœderal head—the representative of his Church—the second Adam—a public person—that as Adam the first, was the head of all, as sinners, so Jesus should be the head of all his elect. How striking is the language of Milton, when he represents the Almighty Father thus addressing his eternal Son— Be thou, in Adam’s room, the head of all mankind, Tho’ Adam’s son; as in him perish all men, So, in thee, as from a second root shall be restor’d As many as are restor’d—without thee none.