2. Nor the outward appearance of his human nature, neither when he converfed here on earth, bearing our infirmities, (whereof, by reason of the charge that was laid upon him, the prophet gives quite another character Ifa. lii. 14.) concerning which fome of the ancients were very poetical in their expreffions: nor yet as now exalted in glory; a vain imagination whereof, makes many bear a falfe, a corrupted refpect unto Chrift, even upon carnal apprehenfions of the mighty exaltation of the human nature, which is but to know Chrift after the flesh, 2 Cor. v. 19. a mischief much improved by the abomination of foolish Imagery. But this is that which I intend; the graces of the perfon of Chrift, as he is vefted with the office of mediation, his fpiritual eminency, comelinefs and beauty, as appointed and anointed by the Father. unto the great work of bringing home all his elect unto his bofom.

Now in this refpect the fcripture describes him as exceeding excellent, comely, and defireable, far above comparison with the chiefeft, choiceft, created good, or any endearment imaginable.

Pfal. xlv. 2. Thou art fairer than the children of men, grace is poured into thy lips. He is beyond comparison, more beautiful and gracious than any here below, japhiaphia, the word is doubled to increase its fignificancy, and to exalt its fubject beyond all comparison. Says the Chaldee Paraphrast, Thy fairrefs, O King Meffiah, is more excellent than the fons of men. PULCHER ADMODUM PRAE FILIIS HOMINUM, exceeding defireable. Inward beauty and glory is here expreffed by that of outward fhape, form and appearance; because that was fo much efteemed in thofe who were to rule

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or govern, Ifa. iv. 2. The prophet terming of him the BRANCH of the Lord, and fruit of the earth, affirms that he shall be beautiful and glorious, excellent and comely; for in him dwelleth the fulnefs of the God-head bodily, Col. ii. 9.'

Can. v. 9. The Spoufe is enquired of as to this very thing, even concerning the perfonal excellen» cies of the Lord Chrift her beloved. What is thy beloved, fay the daughters of Jerufalém, more than another beloved, O thou fairest among women, what is thy beloved more than another beloved? and fhe returns this anfwer, ver. 10. My beloved is white and ruddy, the chiefest among ten thousand. And fo proceedeth to a particular defcription of him by his excellencies, to the end of the chapter, and there concludeth that he is altogether lovely, ver. 16. whereof at large afterwards. Particularly he is here affirmed to be white and ruddy, a due mixture of which colours, compofes the most beautiful complexion.

1. He iswhite in the glory of his Deity, and ruddy in the preciousness of his humanity. His teeth are white with milk, and his eyes are red with wine, Gen. xlix. 12. Whiteness, if I may fay fo, is the complexion of glory; in that appearance of the most high, the ancient of days, Dan. vii. 9. it is faid, his garment was white as fnow, and the hair of his head as pure wool. And of Chrift in his transfiguration, when he had on him a mighty luftre of the Deity, His face did fine as the fun, and his raiment was white as the light, Matth. xvii. 2. which in the phrase of another Evangelift, is, as white as fnow, fo as no fuller on earth could white them, Mark. ix. 3. It was a divine, heavenly, furpaffing glory that was upon him, Rev. i. 14. Hence

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the angels and glorified faints, that always behold him, and are fully translated into the image of the fame glory, are still said to be in white robes. His whitenefs is his Deity, and the glory thereof. And on this account, the Chaldee Paraphraft afcribes' this whole paffage, unto God. They fay, faith he, to the houfe of Ifrael, who is the God whom thou wilt ferve? &c. Then began the congregation of Ifrael to declare the praises of the Ruler of the world, and faid, I will ferve that God who is cloathed in a garment white as fnow, the fplendor of the glory of whofe countenance is as fire. He is alfo ruddy in the beauty of his humanity; man was called Adam, from the red earth whereof he was made. The word here ufed points him out as the fecond Adam, partaker of flesh and blood; because the children alfo partook of the fame, Heb. ii. 14. The beauty and comeliness of the Lord Jefus in the union of both these in one perfon, fhall afterwards be declared.

2. He is white in the beauty of his innocency, and holiness, and ruddy in the blood of his oblation. Whiteness is the badge of innocency and holinefs. It is faid of the Nazarites for their typical holinefs, They were purer than fnow, and whiter than milk, Lam. iv. 7. And the prophet fhews us, that fearlet, red, and crimson, are the colours of fin and guilt, whiteness of innocency, Ifa. i. 8. Our Beloved was a Lamb without fpot or blemish, 1 Pet. i. 18. He did not fin, neither was there any guile found in his mouth, 1 Pet. ii. 22. He is holy, harmlefs, undefiled, feparate from finners, Heb. vii. 24. as afterwards will appear; and yet he, who was fo white in his innocency, was made ruddy in his own blood, and that two ways; naturally, in the pour

ing out of his blood, his precious blood, in that agony of his foul, when thick drops of blood tricked to the ground, Luke xxii. 24. as alfo when the whips and thorns, nails and spears, poured it out abundantly, there came forth blood and water, John xix. 34. He was ruddy, by being drenched all over in his own blood. And 2dly, Morally, by the im putation of fin, whofe colour is red and crimfon God made him to be fin for us, who knew no fin, 2 Cor. v. 21. He who was white, became ruddy for our fakes, pouring out his blood, an oblation for fin. This alfo renders him graceful; by his whitenefs he fulfilled the law, by his redness he fatisfied juftice; this is our Beloved, O ye daughters of Jerufalem.

3. His endearing excellency in the administration of his kingdom, is hereby alfo expreffed. He is white in love and mercy unto his own; red with justice and revenge towards his enemies, Ifa. lxiii. 3 Rev. xix. 3.

There are three things in general, wherein this perfonal excellency and grace of the Lord Chrift doth confift..

1. His fitnefs to fave, from the grace of union, and the proper neceffary effects thereof.

2. His fulness to fave from the grace of commu nion, or the free confequences of the grace of

union.

3. His excellency to endear, from his compleat fuitablenefs to all the wants of the fouls of men.

1. His fitness to fave, his being a fit Saviour fuited to the work; and this I fay, is from his grace of unión. The uniting of the natures of God and man in one perfon, made him fit to be a Saviour to the uttermoft. He lays his hand upon

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by partaking of his nature, Zech. xiii. 7. and he lays his hand upon us, by being partaker of our nature, Heb. ii. 14, 16. and fo becomes a Daysman or Umpire between both. By this means, he fills up all the distance that was made by fin, between God and us, and we who are far off, are made nigh in him. Upon this account it was, that he had room enough in his breast to receive, and power enough in his fpirit to bear all the wrath that was prepared for us: fin was infinite only in refpect of the object, and punishment was infinite in refpect of the fubject. This ariseth from his union.

Union is the conjunction of the two natures of God and man in one perfon, John i. 14. Ifa, ix. 6. Rom. i. 3, 9, 5. the neceffary confequences whereof are; 1. The fubfiftence of the human nature in the perfon of the Son of God, having no fubfiftence of its own, Luke i. 35. 1 Tim. iii. 16. 2. That communication of attributes in the perfon, whereby the properties of either nature. are promifcuously spoken of the perfon of Christ, under what name foever, of God and man, he be spoken of, Acts xx. 28. Acts iii. 21. 3. The execution of his office of mediation in his fingle perfon, in respect of both natures, wherein is confiderable, the Agent, Chrift himself, God and man; he is the principium quo; the principle that gives life and efficacy to the whole work. And then 2. the principium quod; that which operates, which is both natures diftinctly confidered. 3. The effectual working itself of each nature; and laftly, the effect produced, which arifeth from all, and relates to them all; fo refolving the excellency I fpeak of, into his perfonal union.

2. His fulness to fave, from the grace of communion, or the effects of his union which are free,

and