fore he shows in the thirty-fifth question the end why he became incarnate particularly of the virgin Mary. Which ends are,

1. "That he might be the seed of David." It is here supposed that Mary was of the seed of David, and indeed truly; for she was two ways of the seed of David. (a) By her marriage, as she was espoused to Joseph, who was of the family of David by Solomon, according to the genealogy of Matthew, Matt. i. And thus Mary was also reckoned of the seed of David, because women were conşidered in genealogical accounts, as comprehended in the men. But she was not only in this way of the seed of David, but also by natural descent, (b) in consequence of her birth of Heli according to Luke iii. 23, who was indeed the father-in-law of Joseph; but the proper father of his spouse Mary. Now Heli, the father of Mary, was a descendant of David by Nathan, Luke iii.

This is not denied by the words "that Elizabeth, the cousin of Mary, was of the daughters of Aaron,” Luke i. 5, and so of the tribe of Levi, and not of the family of David, and of the tribe of Judah : from which it would seem to follow, that Mary was not of the family of David. But we must know that Mary could very well be of the family of David, although Elizabeth were of the daughters of Aaron: for the mother or grand-mother of Mary might have been of the family of Aaron, and have married a husband of David's family, of whom Mary was then born in the family of David. Or it might have been, that the mother, or grand-mother of Elizabeth was of the family of David, and married to a husband of Aaron's family, from whom Elizabeth then sprang And therefore it is no contradiction when it is said, that Elizabeth was of the daughters of Aaron, of the tribe of Levi, and Mary of the family of David, and tribe of Judah. If any one ask whether the families and tribes might intermarry, we say, yes; for "Aaron of the tribe of Levi, married the sister of Nahshon, who was a prince of the children of Judah," Exod. vi. 22. 1 Chron. ii. 10. The priest Jehoiada had the sister of the king of Judah to wife, 2 Chron. xxii. 11 and David, of the tribe of Judah, had the daughter of Saul, who was of the tribe of Benjamin, to wife. It was ordered indeed, Numb. xxxvi. 6, that the daughters of Zelophehad should marry only in a family of the tribe of their father: but this was only a special order for daughters who were heiresses, and not for all, who, having brethren, did not inherit, and who, by marrying into another tribe, did not bring the possession of their father to another tribe, as daughters, who were heiresses, would do if they married into another tribe: and therefore they were forbidden to marry out of their tribe,

Whence it therefore follows, that the Lord Jesus was the true seed of David, and thus also of the tribe of Judah, Heb. vii. 14. God the Lord had promised David, "that he would raise up the Messiah of his loins, and that he should sit upon his throne," Psalm cxxxii. 11. Acts ii. 30. That this promise might now be fulfilled, the Son of God was conceived by the Holy Ghost, and born of the virgin Mary, that he might sit upon the throne of David: therefore the angel said to Mary, when he brought her the tidings, that she should conceive and bear the Messiah, Luke i. 32, 33, "He shall be great, and shall be called the Son of the Highest; and the Lord God shall give him the throne of his father David; and he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end."

2. The second end which the instructor mentioneth is, "that he might be like his brethren in all things, sin excepted." The brethren of Jesus are not here his natural brethren, born of Mary; for we do not find that Mary ever had children after Jesus. James is indeed called the brother of the Lord, Gal. i. 19, as also others, Matt. xiii. 35. But these were, according to the style of scripture, only cousins after the flesh. All men who have sprung with him from Adam by natural generation, are also his brethren after the flesh, Luke iii. 23-38. Acts xvik 26, but they are not his spiritual brethren; the elect only, who are sanctified, to whom he declares the name of the Lord, whom he receives as the seed of Abraham, and redeems after the example of the ancient redeemers, are his spiritual brethren, Heb. ii. 11-15. It behooved him to be like them in all things, if he should redeem them, as the apostle saith, Heb. ii. 17, which we have also shown upon the sixteenth question. Since now he took upon him the true human nature, of the flesh and blood of Mary, therefore he was in all things like the brethren; yea, the "Firstborn among many brethren," Rom. viii. 29, and therefore also his Father's heir, Heb. i. 12. “Of whom the whole family in heaven and on earth is named," Eph. iii. 15, to whom it also belongs to rule over his brethren, Psalm lxxxix. 27, for these things were the privileges of the firstborn.

But when he is said to be like his brethren in all things, "sin is excepted;" which we have also proved before, when we showed that he was born of the virgin Mary, out of the broken covenant of works. We maintain this, and also that he could not sin, against the patrons of freewill, who imagine that he could sin; observe, so exceedingly are they enamoured of their darling freewill, that they will reproach even the Son of God with it. But how could he sin, when he was

conceived by the Holy Ghost, and united to the divine nature, and had received the Spirit without measure?

II. The advantages of Christ's incarnation are, according to the thirty sixth question, these two:

1. "That he is our Mediator." He is a Mediator not only of intercession, but also of reconciliation, as it behooved him to be, according to what we have taught on the fifteenth question. The Mediator behooved to be God and man in one person, as we have shown upon the sixteenth and seventeenth questions. Since now the Son of God took upon himself the true human nature in one person, therefore he is also the Mediator of believers; "for there is one God, there is also one Mediator between God and man, the man Christ Jesus: who gave himself a ransom for all," 1 Tim. ii. 5, 6. This is truly a great advantage and profit to his brethren; they were indeed alienated from God, sin had separated them and their God, they could not draw near to him, to make reconciliation for their guilt, or to ask any thing of him; he was a consuming fire to them. But behold, the Lord God himself gives them his Son, that he may make himself of no reputation, and take upon him the form of a servant, become their brother and so their mediator, who reconciles them to their Judge, entreats his Father, that they may not go down into the pit, but may draw near to him with confidence, both in their state of grace and of glory: "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous. And he is the propitiation for our sins," 1 John ii. 1, 2. See, believers, what is said on this subject for your profit, Rom, viii. 33, 34. Heb. x. 19-22.

2. The second advantage of Christ's incarnation is, "that he with his innocence covers in the sight of God our sins, wherein we were conceived and brought forth.". We have explained and proved on the seventh question, that every man is conceived and brought forth in sin. These sins, and also actual sins proceeding from them are offences, which deserve punishment, and are recorded before God, that he may recompense them. See this Isaiah lxv. 6. Yea, "he sets them before him in the light of his countenance," Psalm xc. 3. But Christ the Mediator interposeth between God and the sinner, and thus covers and hides his sins from the face of God by taking them away, so that the Lord God cannot behold them, so as to be wroth on account of them, and to rebuke the sinner. The Mediator doth this "with his innocence and perfect holiness." This innocence and perfect holiness of Christ must be viewed, either as a requisite qualification of the Mediator, as we have taught on the fifteenth

question or as meritorious, because his holy birth is advantageous to believers, as well as his sufferings. See Luke ii. 10. 11. The law demands a holy birth, as well as a holy life. When a man hath not this, the law curses him. But the Mediator substitutes his holy, though humble incarnation, in the stead of it. Or we must consider the Mediator's innocent and perfectly holy manhood, as an acceptable offering to God, which he should "give to the Father,as an offering and a sacrifice for a sweet smelling savour," Eph. v. 2, by which our sins should be covered in the sight of God, as Faul teacheth us most emphatically, Heb. x. 1-18. And this is also a great advantage to the brethren of Christ. For nothing is more grievous to them, than that their sins stand uncancelled in the sight of God, yea, they also see them then in their dreadful nature, and the wrath of God on account of them: "My sin is ever before me," said David, Psalm li. 3. Their iniquities do then go over their heads, and as a heavy burthen, become too heavy for them; yea. God's hand presses, and is heavy on them day and night, and the moisture is turned into the drought of summer, and with Job they must complain to the Lord. "Thou writest bitter things against me, and makest me to possess the iniquities of my youth," Job xiii. 26. But when their sins are covered in the sight of God, then all their distress and perturbation ceases, a wonderfully sweet and tranquil peace and calm takes place in the soul, and she is compassed with joyful songs of deliverance; the Lord takes pleasure in his people, and they behold his countenance with joy. Therefore David saith with reason, "Blessed is he whose transgression is forgiven, whose sin is covered," Psalm xxxii. 1. Since now this happiness is procured by the holy. incarnation of Christ, therefore this is of the greatest advantage.

This then is the faith of Christians, that the Son of God was made man, and indeed for such an advantageous purpose, according to the word of God, which proposes him thus, as the object of faith: to whom the ancients looked, John viii. 56, and this is a fundamental article of the faith, John iv. 2, 3.

APPLICATION.

But, hearers, that which is of the greatest concern, to you, and which is also of special importance, is, whether ye too are partakers

of the advantages of Christ's incarnation, and whether he is Brother and Mediator, who with his innocence and perfect holiness covers your sins. Do ye believe this for yourselves? do ye say, yea?

1. Have your sins then been discovered to you, so that ye see them clearly in the sight of God, not merely with a simple apprehension, knowing that ye are sinners, but so that ye see them in yourselves, and in their circumstances, ye have a clear view of them, ye are troubled, grieved and concerned on account of them; ye do not cover them, nor palliate your guilt with the fool, but confess them willingly before the Lord, and earnestly desire that they may be covered in the sight of God with the innocence and perfect holiness of Christ. If it be thus with you, then Christ came for your salvation; "For the Son of man came to seek and to save that which was lost," Matt. xvii. 11. See also Matt. ix. 13. 1 Tim. i. 15.

Or do ye know nothing of this? and do ye endeavour to cover your sins? are ye unwilling that they should be exposed to your view, and doth such an exposure provoke you to anger? and when your conscience convinceth and distresses you, do ye then stifle it, and endeavour to divert your anxiety by pursuing this or that amusement, or by indulging yourselves in abominations, or by doing some duty, or by flattering yourselves "that ye shall have peace, though ye walk in the imagination of your hearts;" know then that "the Lord will not spare you, but that his anger and jealousy will smoke against you, Deut. xxix. 19, 20.

2. Ye who think that Christ became incarnate for you, and who are sometimes troubled on account of your sins, do ye also turn from your sins? do ye part with them? do ye cast them away, as a menstruous cloth ? and do ye say to every one of them, and not only to this and that one, get thee hence? do ye turn to the Lord heartily, sincerely and continually, that ye may keep his commandments, for ever? and when your iniquities take hold of you, and cast you down, do ye rise up again, mourn and fight against them? then the incarnation of Christ is profitable to you; for he was promised for you, Isaiah lix. 20. "The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord.”

But are ye still the same that ye always were, without any change for the better? or have ye in some measure forsaken this and that sin, while ye retain knowingly and wilfully, without opposition, your constitutional sin, as a delicate morsel under your tongue? ye will not be just the most wicked wretches, but moral and devout; and