“Great is the mystery of godliness, God was manifest in the flesh.” 1 Timothy 3:16. “And being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross.” Philippians 2:8
Question 27: In what did Christs humiliation consist?
Answer: In his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross.
Christ’s humiliation consisted in his incarnation, his taking flesh, and being born. It was real flesh that Christ took; not the image of a body (as the Manichees erroneously held) —but a true body; therefore he is said to be “made of a woman.” As bread is made of wheat, and wine is made of the grape; so Christ is made of a woman: his body was part of the flesh and substance of the virgin. This is a glorious mystery, “God manifest in the flesh.” In the creation, man was made in God’s image; in the incarnation God was made in man’s image.
How did Christ come to be made flesh?
It was by his Father’s special designation. “God sent forth his Son, made of a woman.” God the Father in a special manner appointed Christ to be incarnate; which shows how needful a call is, to any business of weight and importance: to act without a call, is to act without a blessing. Christ would not be incarnate, and take upon him the work of a mediator until he had a call. “God sent forth his Son, made of a woman.”
But was there no other way for the restoring of fallen man, but that God should take flesh?
We must not ask a reason of God’s will; it is dangerous to pry into God’s ark. We are not to dispute, but adore. The wise God saw it to be the best way for our redemption, that Christ should be incarnate. It was not fit for any to satisfy God’s justice but a man; none could do it but God; therefore, Christ being both God and man, is the fittest to undertake this work of redemption.
Why was Christ born of a woman?
(1.) That God might fulfill that promise in Gen 3:15, “The seed of the woman shall break the serpent’s head.”
(2.) Christ was born of a woman, that he might roll away that reproach from the woman, which she had contracted by being seduced by the serpent. Christ, in taking his flesh from the woman, has honored her gender; that as, at the first, the woman had made man a sinner; so now, to make him amends, she should bring him a Savior.
Why was Christ born of a virgin?
(1.) For decency. It was not befitting for God to have any mother but a virgin; and it was not befitting for a virgin to have any other son but a God.
(2.) For necessity. Christ was to be a high priest, most pure and holy. Had he been born after the ordinary course of nature, he would have been defiled, since all who spring out of Adam’s loins have a tincture of sin. That Christ’s substance might remain pure and immaculate, he was born of a virgin.
(3.) To answer the type. Melchisedec was a type of Christ, who is said to be “without father and without mother.” Christ being born of a virgin, answered the type; he was without father and without mother; without mother as he was God, without father as he was man.
How could Christ be made of the flesh and blood of a virgin, and yet be without sin? The purest virgin is stained with original sin.
This knot the Scripture unties. “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the baby born to you will be holy, and he will be called the Son of God.” Luke 1:35. “The Holy Spirit will come upon you,” that is, the Holy Spirit did consecrate and purify that part of the virgin’s flesh whereof Christ was made. As the alchemist extracts and draws away the dross from the gold, so the Holy Spirit refines and clarifies that part of the virgin’s flesh, separating it from sin. Though the Virgin Mary herself had sin—yet that part of her flesh, whereof Christ was made, was without sin; otherwise it must have been an impure conception.
What is meant by the power of the Most High overshadowing the virgin?
The Holy Spirit having framed Christ in the virgin’s womb, did, in a wonderful manner, unite Christ’s human nature to his divine, and so of both made one person. This is a mystery, which the angels pry into with adoration.
When was Christ incarnate?
In the fullness of time. “When the fullness of time was come, God sent forth his Son, made of a woman.” By the fullness of time we must understand, the determinate time which God had set. More particularly, this fullness of time was when all the prophecies of the coming of the Messiah were accomplished; and all legal shadows and figures, whereby he was typified, were abrogated. This may comfort us, in regard to the church of God, that though at present we do not see that peace and purity in the church which we could desire—yet in the fullness of time, when God’s time is come and mercy is ripe, then shall deliverance spring up, and God will come riding upon the chariots of salvation.
Why was Jesus Christ made flesh?
(1.) The prime cause was free grace. It was love in God the Father, to send Christ; and love in Christ that he came to be incarnate. Love was the intrinsic motive. Christ is God-man, because he is a lover of man. Christ came to us, out of pity and love. Not our deserts—but our misery, made Christ take flesh. Christ’s taking flesh was a plot of free grace, and a design of pure love. God himself, though Almighty, was overcome with love! Christ incarnate, is nothing but ‘love’covered with flesh! As Christ’s assuming our human nature was a master-piece of wisdom, so it also was a monument of free grace!
(2.) Christ took our flesh upon him, that he might take our sins upon him. “He was,” says Luther, “maximus peccator, the greatest sinner, having the weight of the sins of the whole world lying upon him.” He took our flesh that he might take our sins, and so appease God’s wrath for us.
(3.) Christ took our flesh that he might make the human nature appear lovely to God, and the divine nature appear lovely to man.
(1:) That he might make the human nature lovely to God. Upon our fall from God, our nature became odious to him; no vermin is so odious to us as the human nature was to God. When once our virgin nature was become sinful, it was like flesh imposthumated, or running into sores, loathsome to behold. It was so odious to God that he could not endure to look upon us. Christ taking our flesh, makes this human nature appear lovely to God. As when the sun shines on the glass it casts a bright luster, so Christ being clad with our flesh makes the human nature shine, and appear amiable in God’s eyes.
(2:) As Christ being clothed with our flesh makes the human nature appear lovely to God, so he makes the divine nature appear lovely to man. The pure Godhead is terrible to behold, we could not see it and live; but Christ clothing himself with our flesh, makes the divine nature more amiable and delightful to us. We need not be afraid to look upon God through Christ’s human nature. It was a custom of old among shepherds to clothe themselves with sheepskins, to be more pleasing to the sheep; so Christ clothed himself with our flesh, that the divine nature may be more pleasing to us. The human nature is a glass, through which we may see the love and wisdom and glory of God clearly represented to us. Through the lantern of Christ’s humanity we may behold the light of the Deity. Christ being incarnate makes the sight of the Deity not formidable—but delightful to us.
(4.) Jesus Christ united himself to man, “that man might be drawn nearer to God.” God before was an enemy to us by reason of sin; but Christ having taken our flesh, mediates for us, and brings us into favor with God. As when a king is angry with a subject, the king’s son marries his daughter, and so mediates for the subject, and brings him into favor with the king again; so when God the Father was angry with us, Christ married himself to our nature, and now mediates for us with his Father, and brings us to be friends again, and God looks upon us with a favorable aspect. As Joab pleaded for Absalom, and brought him to King David, and David kissed him; so Jesus Christ ingratiates us into the love and favor of God. Therefore he may well be called a peacemaker, having taken our flesh upon him, and so made peace between us and his Father.
Use one: Of INSTRUCTION.
(1.) See here, as in a glass, the infinite love of God the Father; that when we had lost ourselves by sin, God, in the riches of his grace, sent forth his Son, made of a woman, to redeem us! And behold the infinite love of Christ, in that he was willing thus to condescend to take our flesh! Surely the angels would have disdained to have taken our flesh; it would have been a disparagement to them. What king would be willing to wear sackcloth over his cloth of gold? But Christ did not disdain to take our flesh. Oh the love of Christ! Had not Christ been made flesh—we would have been made a curse! Had he not been incarnate, we would have been incarcerate, and had been forever in the prison of hell. Well might an angel be the herald to proclaim this joyful news of Christ’s incarnation: “I bring you good news of great joy for everyone! The Savior—yes, the Messiah, the Lord—has been born tonight in Bethlehem, the city of David!” The love of Christ, in being incarcerated, will the more appear if we consider—
(1:) Consider where Christ came from. He came from heaven, and from the richest place in heaven, his Father’s bosom, that hive of sweetness.
(2:) Consider for whom Christ came. Was it to his friends? No! He came for sinful man! Man who had defaced his image, and abused his love; man who was turned rebel! Yet he came to man, resolving to conquer our obstinacy with his kindness. If he would come to any, why not to the angels which fell? “He took not on him the nature of angels.” Heb 2:16. The angels are of a more noble origin, more intelligent creatures, more able for service! But behold the love of Christ—he did not come to the fallen angels—but to sinful mankind! Among the several wonders of the magnet, is that it will not draw goldor pearl—but despising these, it draws the iron to it, one of the most inferior metals. Just so, Christ leaves angels, those noble spirits, the gold and the pearl—and comes to poor sinful man, and draws him into his embraces!
(3:) Consider in what manner he came. He came not in the majesty of a king, attended with his royal retinue—but he came poor; not like the heir of heaven—but like one of an inferior descent. Consider the place he was born in, was poor; not the royal city Jerusalem—but Bethlehem, a poor obscure place. A feeding trough was his cradle, the cobwebs were his curtains, the beasts were his companions; he descended of poor parents. One would have thought, if Christ would have come into the world, he would have made choice of some queen or personage of honor to have descended from; but he comes of lowly obscure parents, for that they were poor appears by their offering. “A pair of turtle-doves,” which was the usual offering of the poor. Lev 12:8. Christ was so poor, that when he needed money, he had to work a miracle to obtain it. Matt 17:27. When he died he made no will. He came into the world poor.
(4:) Consider why he came. That he might take our flesh, and redeem us; that he might instate us into a kingdom. He was poor—that he might make us rich. 2 Cor 8:8. He was born of a virgin—that we might be born of God. He took our flesh—that he might give us his Spirit. He lay in the manger—that we might lie in paradise. He came down from heaven—that he might bring us to heaven. And what was all this but love? If our hearts are not rocks, this love of Christ should affect us. Behold love which passes knowledge! “May you experience the love of Christ, though it is so great you will never fully understand it!” Ephesians 3:19
(2.) See here the astonishing humility of Christ. Christ was made flesh. That Christ should clothe himself with our flesh—a piece of that earth which we tread upon—oh infinite humility! Christ’s taking our flesh was one of the lowest steps of his humiliation. He humbled himself more in lying in the virgin’s womb than in hanging upon the cross. It was not so much for man to die—but for God to become man was the wonder of humility. “He was made in the likeness of men.” For Christ to be made flesh, was more humility than for the angels to be made worms. Christ’s flesh is called a veil, “Through the veil,” that is, his flesh. Christ’s wearing our flesh veiled his glory. For him to be made flesh, who was equal with God—oh what humility! “Who being in the form of God thought it not robbery to be equal with God.” He stood upon even ground with the Father, he was co-essential and con-substantial with his Father—yet for all that, he takes flesh. He stripped himself of the robes of his glory, and covered himself with the rags of our humanity.
If Solomon wondered that God should dwell in the temple which was enriched and hung with gold—how may we wonder that God should dwell in man’s weak and frail nature! Nay, which is yet more humility, Christ not only took our flesh—but took it when it was at the worst, under disgrace; as if a servant should wear a nobleman’s livery when he is impeached of high treason.
Besides all this he took all the infirmities of our flesh. There are two sorts of infirmities; such as are sinfulinfirmities without pain; and such as are painful infirmities without sin. These sinful infirmities (such as to be covetous or ambitious) Christ did not take upon him. But he took upon him painfulinfirmities, such as—
(1.) Hunger. He came to the fig-tree and was hungry. Matt 21:18, 19.
(2:) Weariness, as when he sat on Jacob’s well to rest. John 4:6.
(3:) Sorrow. “My soul is exceeding sorrowful, even unto death.” Matt 26:38. It was a sorrow guided with reason—not disturbed with passion.
(4:) Fear. “He was heard in that he feared.” Heb 5:7.
A further degree of Christ’s humility was, that he not only was made flesh—but in the likeness of sinful flesh. “God made him who had no sin—to be sin for us!” 2 Corinthians 5:21. He was like a sinner; he had all sin laid upon him—but no sin lived in him. “He was numbered among transgressors.” Isa 53:12. He who was numbered among the persons of the Trinity, is said “to bear the sins of many.” Heb 9:28. Now, this was the lowest degree of Christ’s humiliation; for Christ to be reputed as a sinner, was the greatest pattern of humility. That Christ, who would not endure sin in the angels, should himself endure to have sin imputed to him, is the most amazing humility that ever was!
From all this, learn to be humble. Do you see Christ humbling himself, and are you proud? It is the humble saint, who is Christ’s picture. Christians, do not be proud of your fine feathers. Have you anestate? Do not be proud. The earth you tread on, is richer than you. It has mines of gold and silver in its depths. Have you beauty? Do not be proud. It is but air mingled with dirt. Have you skill andabilities? Be humble. Lucifer has more knowledge than you. Have yougrace? Be humble. It is not of your own making—it was given to you by God. Would it not folly, to be proud of a ring that is merely lent to you? “What makes you better than anyone else? What do you have that God hasn’t given you? And if all you have is from God, why boast as though you have accomplished something on your own?” 1 Corinthians 4:7. You have more sin than grace, more spots than beauty. Oh look on Christ, this rare pattern of humility—and be humbled! It is a sad sight, to see God humbling himself and man exalting himself; to see a humble Savior and a proud sinner. God hates the very semblance of pride! God would have no honey in the sacrifice. Lev 2:11. Indeed, leaven is sour; but why no honey? Because, when honey is mingled with meal or flour, it makes the meal to rise and swell; therefore no honey. God hates the resemblance of the sin of pride! “I hate pride and arrogance!” Proverbs 8:13. It is better to lack abilities—than humility. “If God,” says Augustine, ‘spared not the angels, when they grew proud, will he spare you, who are but dust and rottenness?”
(3.) Behold here a sacred riddle or paradox—“God manifest in the flesh.” That man should be made in God’s image was a wonder—but that God should be made in man’s image is a greater wonder. That the Ancient of Days should be born, that he who thunders in the heavens should cry in the cradle; that he who rules the stars should suck the breast; that a virgin should conceive; that Christ should be made of a woman, and of that woman which he himself made; that the branch should bear the vine; that the mother should be younger than the child she bore, and the child in the womb bigger than the mother; that the human nature should not be God—yet one with God; this is the most astonishing miracle! Christ taking flesh is a mystery we shall never fully understand until we come to heaven, when our light shall be clear, as well as our love perfect.
(4.) From hence, “God manifest in the flesh,” Christ born of a virgin, a thing not only strange in nature—but impossible, learn—That there are no impossibilities with God. God can bring about things which are impossible; as that iron should swim, that the rock should gush out water, and that the fire should lick up the water in the trenches. I Kings 18:38. It is natural for water to quench fire—but for fire to consume water—is impossible in the course of nature; but God can bring about all this. “There is nothing too hard for you.” “This is what the Lord Almighty says—All this may seem impossible to you. But do you think this is impossible for me, the Lord Almighty?” Zech 8:6.
How should God be united to our flesh? It is impossible to us—but not with God; he can do what transcends reason, and exceeds faith. He would not be our God if he could not do more than we can think. Eph 3:20. He can reconcile contraries. How apt are we to be discouraged with seeming impossibilities! How do our hearts die within us when things go contrary to sense and reason! We are apt to say as that prince in 2 Kings 7:1-2, “Even if the Lord should open the floodgates of the heavens, could this happen?” It was a time of famine—so how could a bushel of wheat be sold for such a cheap price—how can this be? So, when things are contrary, or strange, God’s own people are apt to question—how they could be brought about with success?
Moses, who was a man of God, and one of the brightest stars which ever shone in the skies of God’s church, was apt to be discouraged with seeming impossibilities. “But Moses said—There are 600,000 foot soldiers here with me, and yet you promise them meat for a whole month! Even if we butchered all our flocks and herds, would that satisfy them? Even if we caught all the fish in the sea, would that be enough?” Numbers 11:21-22. As if he had said, in plain language, he did not see how the people of Israel, being so numerous, could be fed for a month. “Then the Lord said to Moses—Is there any limit to my power? Now you will see whether or not my word comes true!” Verse 23.
That God who brought Isaac out of a dead womb, and the Messiah out of a virgin’s womb—what can he not do? Oh let us rest upon the arm of God’s power, and believe in him, in the midst of seeming impossibilities! Remember, there are no impossibilities with God! He can subdue a proud heart. He can raise a dying church. Christ born of a virgin! The wonder-working God who wrought this, can bring to pass the greatest seeming impossibility.
Use two: Of EXHORTATION.
(1.) Seeing Christ took our flesh, and was born of a virgin—let us labor that he may be spiritually born in our hearts. What will it profit us, that Christ was born into the world—unless he is born in our hearts? Marvel not that I say unto you—Christ must be born in your hearts. “Until Christ is formed in you.” Now, then—see if Christ is born in your hearts. How shall we know that?
Are there pangs before the birth? So before Christ is born in the heart, there are spiritual pangs; pangs of conscience, and deep convictions. “They were pricked at their heart.” I grant in the new birth—some receive more, some less pangs—all have not the same pangs of sorrow and humiliation; yet all have some pangs! If Christ is born in your heart, you have been deeply afflicted for sin. Christ is never born in the heart without pangs. Many thank God they never had any trouble of spirit, they were always quiet; but this is a sign that Christ is not yet formed in them.
When Christ was born into the world, he was made flesh; so, if he is born in your heart, he makes your heart a heart of flesh. “I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh!” Ezekiel 36:25-26. Is your heart flesh? Before, it was a rocky heart, and would not yield to God, or take the impressions of the word; now it is fleshy and tender like melted wax, to take any stamp of the Spirit. It is a sign that Christ is born in our hearts, when they are hearts of flesh, when they melt in tears and in love. What is it the better that Christ was made flesh, unless he has given you a heart of flesh?
As Christ was conceived in the womb of a virgin; so, if he is born in you—your heart is a virgin-heart, in respect of sincerity and sanctity. Are you purified from the love of sin? If Christ is born in your heart, it is a Sanctum Sanctorum—a holy of holies. If your heart is polluted with the predominant love of sin, never think Christ is born there, Christ will never lie any more in a filthy stable. If he is born in your heart, it is consecrated by the Holy Spirit.
If Christ is born in your heart, then it is with you, as in a birth. There is life. Faith is the vital organ of the soul. “The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” Gal 2:20. There is appetite. “As new-born babes, desire the sincere milk of the word.” The word is like breast-milk—pure, sweet, nourishing; and the soul in which Christ is formed, desires this breast-milk. Bernard, in one of his soliloquies, comforts himself with this, that he surely had the new birth in him, because he found in his heart such strong breathings and thirstings after God. After Christ is born in the heart, there is great motion; there is a striving to enter in at the strait gate, and offering violence to the kingdom of heaven. Matt 11:12. By this we may know Christ is formed in us. This is the only comfort—that as Christ was born into the world, so he is born in our hearts!
(2.) As Christ was made in our image—let us labor to be made in his image. “Leaving you an example, so that you should follow in His steps.” 1 Peter 2:21. “The one who says he remains in Him should walk just as He walked.” 1 John 2:6. “I have set you an example that you should do as I have done for you.” John 13:15. Christ being incarnate was made like us—let us labor to be made like him. There are five things in which we should labor to be like Christ.
(1:) Be like Christ in DISPOSITION. He was of a most sweet disposition. “He was the delight of humanity,” Titus Vespasian. He invites sinners to come to him. He has a heart to pity us, breasts to feed us, wings to cover us. He would not break our heart—but with mercy. Was Christ made in our likeness? Let us be like him in sweetness of disposition; be not of a morose spirit. It was said of Nabal, “He’s so ill-tempered that no one can even talk to him!” 1 Samuel 25:17. Some are so ill-tempered, as if they were akin to the beasts—they are fired with rage, and breathe forth nothing but revenge! Or they are like those two men in the gospel, “possessed with devils, coming out of the tombs. They were so violent that no one could pass that way.” Matt 8:28. Let us be like Christ in mildness and sweetness. Let us pray for our enemies, and conquer them by love. David’s kindness melted Saul’s heart. I Sam 24:16. A frozen heart will be thawed with the fire of love.
(2:) Be like Christ in grace and HUMILITY. He was like us in having our flesh, let us be like him in having his grace. We should labor to be like Christ, in humility. “He humbled himself.” He left the bright robes of his glory—to be clothed with the rags of our humanity—a wonder of humility! Let us be like Christ in this grace. “Humility,” says Bernard, “is a despising of self-excellence,” a kind of a self-annihilation. This is the glory of a Christian. We are never so lovely in God’s eyes—as when we are black in our own eyes. In this let us be like Christ. True true religion is to imitate Christ. And indeed, what cause have we to be humble—if we look within us, about us,
below us, and above us!
If we look within us—here we see our sins represented to us in the looking-glass of conscience; lust, envy, passion. Our sins are like vermin crawling in our souls. “How many are my iniquities!” Job 13:23. Our sins are as the sands of the sea for number; as the rocks of the sea for weight! Augustine cries out, “My heart, which is God’s temple—is polluted with sin!”
If we look about us—there is that which may humble us. We may see other Christians outshining us in gifts and graces, as the sun outshines the lesser planets. Others are laden with fruit—and perhaps we have but here and there an olive-berry growing, to show that we are of the right kind. Isa 17:6.
If we look below us—there is that may humble us. We may see the mother earth, out of which we came. The earth is the most ignoble element: “They were viler than the earth.” Job 30:8.
“Then the Lord God formed the man out of the dust from the ground.” Genesis 2:7. “You will return to the ground from which you came. For you were made from dust, and to the dust you will return.” Genesis 3:19. You who are so proud, behold your pedigree—you are but walking dirt! And will you be proud? What is man? The son of dust. And what is dust? The son of nothing.
If we look above us; there is that which may humble us. If we look up to heaven, there we may see God resisting the proud. God pursues the proud in vengeance. The proud man is the mark which God shoots at—and he never misses the mark. He threw proud Lucifer out of heaven; he thrust proud Nebuchadnezzar out of his throne, and “he was driven away from people and ate grass like cattle. His body was drenched with the dew of heaven until his hair grew like the feathers of an eagle and his nails like the claws of a bird!” Daniel 4:33. Oh then—be like Christ in humility!
(3:) Did Christ take our flesh? Was he made like to us? Let us be made like him in ZEAL.”Zeal for Your house has consumed Me, and the insults of those who insult You have fallen on Me!” Psalm 69:9. He was zealous when his Father was dishonored. In this let us be like Christ, zealous for God’s truth and glory, which are the two orient pearls of the crown of heaven. Zeal is as needful for a Christian as salt for the sacrifice, or fire on the altar. Zeal without prudence is rashness; prudence without zeal is cowardliness. Without zeal, our duties are not acceptable to God. Zeal is like the bow-strings, without which the lute makes no music.
(4:) Be like Christ, in the contempt of the WORLD. When Christ took our flesh, he came not in the pride of flesh, he did not descend immediately from kings and nobles—but was of lowly parentage. Christ was not ambitious for titles or honor. He declined worldly dignity and greatness—as much as others seek it. When they would have made him a king, he refused it; he chose rather to ride upon the foal of an donkey, than be drawn in a chariot; and to hang upon a wooden cross, than to wear a golden crown. He scorned the pomp and glory of the world. He ignored secular affairs. “Who made me a judge?” His work was not to arbitrate matters of law; he did not come into the world to be a magistrate—but a Redeemer. He was like a star in a higher orb, he minded nothing but heaven. Was Christ made like us? Let us be made like him, in heavenliness and contempt of the world. Let us not be ambitious of the empty honors and glories of the world. Let us not purchase the world with the loss our soul. What wise man would damn himself—to grow rich? or throw down his soul to hell—to build up an earthly estate? Be like Christ in a holy contempt of the world.
(5:) Be like Christ in HOLINESS of life. Was Christ incarnate? Was he made like us? Let us be made like him in holiness of life. No temptation could fasten upon him. “The prince of this world comes, and has nothing in me.” John 14:30. Temptation to Christ, was like a spark of fire upon a marble pillar, which glides off. Christ’s life, says Chrysostom, was brighter than the sunbeams. Let us be like him in this. “As the One who called you is holy, you also are to be holy in all your conduct.” 1 Peter 1:15. “We are not,” says Augustine, “to be like Christ in working miracles—but in a holy life.” A Christian should be both a magnet and a diamond; a magnet—in drawing others to Christ; a diamond—in casting a sparkling luster of holiness in his life. Oh let us be so just in our dealings, so true in our promises, so devout in our worship, so unblamably in our lives—that we may be the walking pictures of Christ! Thus as Christ was made in our likeness, let us labor to be made in his.
(3.) If Jesus Christ was so abased for us; if he took our flesh, which was a disparagement to him—a mingling dust with gold; if he abased himself so for us—let us be willing to be abased for him. If the world reproaches us for Christ’s sake, and cast dirt on our name—let us bear it with patience. The apostles departed from the council, “rejoicing that they were counted worthy to suffer shame for Christ’s name!” That is—that they were graced to be disgraced for Christ. That is a good saying of Augustine, “those who take away a saint’s reputation, shall add to his reward.” While they make his reputation weigh lighter—they will make his crown weigh heavier. Oh, was Christ content to be humbled and abased for us, to take our flesh, and to take it when it was in disgrace? Let us not think much to be abased for Christ. Say as David, “If this is to be vile—I will yet be more vile!” “If to serve my Lord Christ, if to keep my conscience pure—if this is to be vile—I will yet be more vile!”
Use three: Of COMFORT. Jesus Christ, having taken our flesh, has ennobled our nature. Our nature is now invested with greater royalties and privileges, than in time of innocence. Before, in innocence, we were made in the image of God; but now, Christ having assumed our nature, we are made one with God; our nature is now ennobled above the angelic nature. Christ taking our flesh, has made us nearer to himself, than the angels. The angels are his friends; believers are flesh of his flesh—his members. Eph 5:30, 1:23. The same glory which is put upon Christ’s human nature, shall be put upon believers!