« PreviousContinue »
2. Nor the outward appearance of his human nature, neither when he conversed here on earth, bearing our infirmities, (whereof, by reason of the charge that was laid upon him, the prophet gives quite another character lsa. lii. 14.) concerning which some of the ancients were very poetical in their expressions; nor yet as now exalted in glory; a vain imagination whereof, makes many bear a false, a corrupted respect unto Christ, even upon carnal apprehensions of the mighty exaltation of the human nature, which is but to know Christ 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 person of Christ, as he is vested with the office of mediation, his spiritual eminency, comelinefs and beauty, as appointed and anointed by the Father. unto the great work of bringing home all his elect unto bis bofom.
Now in this respect the scripture describes him as exceeding excellent, comely, and degreable, far above comparison with the chiefest, choicest, created good, or any endearment imaginable.
Psal. xlv. 2. Thou art fairer than tre 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 subject beyond all comparison. Says the Chaldee Paraphrast
, Thy fairress, 0 King Messiah, is more excellent than the fons of men. Pulcher ADMODUM PRAE FİLIIS HOMINUM, exceeding desireable. Inward beauty and glory is here expressed by that of out: ward Mhape, form and appearance; because that "yas so much esteemed in those who were to rule
or govern, Ifa. iv. 2. The prophet terming of hiin the BRANCH of the Lord, and fruit of the earth, affirms that he shall be beautiful and glorious, excellent and comely; for in hin dwelleth the fulnefs of the God-head bodily, Col. if. go
Can. v. 9. The Spouse is enquired of as to this very thing, even concerning the personal excellencies of the Lord Christ her beloved.: What is thy beloved, say the daughters of Jerusalém, more than another beloved, thou fairest among women, what is thy beloved more than another beloved? and fhe returns this ånswer, ver. 10. My beloved is white and ruddy, the chiefest among ten thousand. And fó 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, composes the moft 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
e, Gen. xlix. 12. Whiteness, if I may say fu, is the complexion of glory; in that appearance of the most high, the ancient of days, Dan. vii
. 9. it is said, his garment was white as fnow, and the hair of his head as pure wool. And of Christ in his transfiguration, when he had on him a mighty lustre of the Deity, His face did shine as the sun, and his raiment was white as the light, Matth. xvii. 2. which in the phrase of another Evangelist, is, as white as snow, so as no fuller on earth could white them, Mark. ix. 3. It was a divine, heavenly, surpassing glory that was upon him, Rev. i. 14. Hence
the angels and glorified saints, that always behold him, and are fully translated into the image of the fame glory, are still said to be in white robes. His whiteness is his Deity, and the glory thereof. And on this account, the Chaldee. Paraphrast ascribes this whole passage, unto God. They fáy, faith he, to the house of Israel, who is the God whom thou wilt serve? &c. Then began the congregation of Ifrael to declare the praises of the Ruler of the world, and
said, I will serve that God who is cloathed in a garment white as snow, the splendor of the glory of whose counienance is as fire. He is also ruddy in the beauty of his humanity; man was called Adam, from the red earth whereof he was made. The word here used points him out as the fecond Adam, partaker of flesh and blood; because the children also partook of the fame, Heb. ii. 14. The beauty and comeliness of the Lord Jesus in the union of both these in one person, shall 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 holiness. It is said of the Nazarites for their typical holiness, They were purer than snow, and whiter than milk, Lám. iv. 7. And the prophet shews us, that scarlet, red, and crimson, are the colours of sin and guilt
, whiteness of innocency, lfa. i. 8. Our Beloved was a Lamb without spot or blemish, i Pet. i. 18. He did not fin, neither was there any guile found in his mouth, i Pet. ij. 22. He is holy, harmless, undefiled, separate 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 soul, when thick drops of blood tricked to the ground, Luke xxii. 24. as also 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 imputation of fin, whose 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 also renders him graceful; by his whiteness he fulfilled the law, by his redness he fatisfied justice; this is our Beloved, O ye daughters: of Jerusalem
3. His endearing excellency in the administration of his kingdom, is hereby also expressed. He is white in love and mercy unto his own; red with: justice and revenge towards his enemies; Isa. Ixiii.
3. Rex, xix, 3.
There are three things in general, wherein this: personal excellency and grace of the Lord Christ doth confift.
1. His fitnefs to save, from the grace of union, and the proper necessary effects thereof.
2. His fulness to save from the grace of commu" nion, or the free consequences of the grace of union.
3. His excellency to endear, from his compleat fuitableness to all the wants of the souls of men.
1. His fitness to save, his being a fit Saviour fuited to the work; and this I say, is from his: grace of union. The uniting of the natures of God and man in one person, inade him fit to be a Saviaour to the uttermoit. He lays his hand upon God
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 so 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 respect of the object
, and punishment was infinite in respect of the subject. This ariseth from his union.
Union is the conjunction of the two natures of God and man in one person, John i. 14. Ifa. ix. 6. Rom. i. 3, 9, 5. the neceffary consequences whereof are; i. The subsistence of the human nature in the person of the Son of God, having no fubfistence of its own, Luke i. 35. 1 Tim. iii. 16. 2. That communication of attributes in the person, whereby the properties of either nature. are promiscuously fpoken of the person 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 person, in respect of both natures, wherein is considerable, the Agent, Christ 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 distinctly consider, ed. 3. The effectual working itself of each nature; and lastly, the effect produced, which ariseth from all, and relates to them all; fo resolving the excellency I speak of, into his personal union.
2. His fulness to save, from the grace of communion, or the effects of his union which are free,