1. To expiate sin

[God knew that it was impossible for man to atone for sin-Yet it was also impossible that sin could be forgiven, unless an adequate atonement were offered to the divine Majesty———What was to be done? The angels, even if they were willing, were not able to undertake our cause-There was but one, even in heaven, that was competent to the mighty task of appeasing incensed Majesty, and of satisfying offended justice: there was none but Jesus, the best-beloved of the Father, who from eternity had lain in his bosom-And would the Father give HIM? Yes; "He spared not his own Son, but delivered HIM up for us all"-" He prepared him a body," and "sent him to be a propitiation, not for our sins only, but also for the sins of the whole world"---What amazing love! Eternity will not suffice to explore and celebrate this stupendous mystery-]

2. To work out a righteousness for us

[Mankind were as unable to provide for themselves a righteousness wherein they might stand before God, as they were to make an atonement for their past offences---But, behold, God would not leave us destitute; he gave his Son to fulfil the law which we had broken, and'" to bring in an everlasting righteousness," "which should be unto all and upon all them that believe”—— -The name given him on this very account is, "The Lord our Righteousness"-Clothed in his unspotted robe, the vilest of returning prodigals may stand perfect and complete in the presence of their God. Every one of them may say, "In the Lord have I righteousness and strength”—]

3. To exalt us to glory

[It was not only to begin, but to carry on and perfect our salvation, that the Father sent his Son into the world—He is to be both "the author and the finisher of our faith”——Having delivered our souls from the guilt of sin, and from the powers of darkness, he will raise up our bodies also from the grave, and exalt us to sit upon his throne for evermore—— Never will he cease from his work, till he has fully and finally accomplished it on behalf of his people---How wonderful is this! Surely it almost exceeds belief: that, instead of condemning the world, God should send his Son to save it, to save it by laying down his own life a ransom for us, and by managing all the concerns of every one of his elect till he shall have finally established them in the possession of their heavenly inheritance! Hear, O heavens, and be astonished, O earth: yea, let all the choirs of heaven make it the everlasting subject of their highest praises---]

ADDRESS

1. Those who are regardless of their own salvation

[Alas! how little effect do the wonders of redemption produce on the world at large!-But what an aggravation of their guilt will it be to have poured contempt upon the Son of God! Surely God's greatest mercy will prove their heaviest curse-The very devils will have more to say on their own behalf than they-Satan himself may say, "I never had salvation offered me; I never sinned against redeeming love." But careless sinners are daily "trampling under foot the Son of God," who lived and died to save them-Olay this to heart, and seek an interest in him who alone can deliver you from the wrath to come-]

2. Those who are ready to doubt whether they ever can be saved

[Many such there are in the church of Christ---But did God send his Son to execute a work which he was not able to perform? or has Jesus discovered any backwardness to fulfil his engagements?---Let not any be afraid: for if a whole world is to be saved by him, he cannot but have a sufficiency to supply all our wants, provided we commit ourselves entirely to him--]

3. Those who are enjoying salvation

[While you are reaping the blessed fruits of the Father's love, surely you will often say, What shall I render to the Lord? If he gave up his dear Son for my salvation, shall not I give up bosom lust for his glory? Think how much you are indebted to him; and endeavour to glorify him with your body and your spirit which are his-]

CCCCXCVIII. THE FULNESS OF CHRIST.

Col. i. 19. It hath pleased the Father that in him should all fulness dwell.

IT is scarcely possible to read with attention the epistles of St. Paul, and not to be struck with the energetic manner in which he expatiates on the glory and excellency of Christ, not merely when he professedly treats of his work and offices, but oftentimes when he only incidentally, as it were, makes mention of his name. We notice this particularly in the passage before us,

where he puts forth all the powers of language to exalt his character to the uttermost.

Confining our attention to the expression in the text, we shall shew

I. What is that fulness which resides in Christ
There is in him

1. An essential fulness

[Christ, though apparently a mere man, was the first cause and last end of all things, even "God over all blessed for ever." His people are said to be "filled with all the fulness of God," but "in him dwelt all the fulness of the Godhead." Men are made to enjoy all the gifts and graces of God's Spirit; and, in this sense, are "partakers of the divine nature:" " but Christ was really "God manifest in the flesh."e The Godhead dwelt in him, not symbolically as in the temple, or spiritually as in us, but truly, "bodily," "h substantially. The fulness of the Godhead was essentially his from all eternity; nor was he any more dependent on the Father than the Father was on him: but his assumption of our nature was the result of the Father's counsels, and the fruit of the Father's love.i]

2. A communicative fulness

[He has a fulness of merit to justify the most ungodly. Christ, by his obedience unto death, perfected whatever was necessary for the restoring of us to the divine favour. His atonement was satisfactory; his righteousness was complete. Under the Mosaic law, there were many sins for which no sacrifice was provided: but the one sacrifice of Christ was all-sufficient; and "all who believe in him, are justified from all things:" his "righteousness shall be unto them, and upon them all;" and, however great their iniquities have been, they shall be without spot or blemish in the sight of God.m

He has also a fulness of grace to sanctify the most polluted. With him was "the residue of the Spirit." The oil that was poured out upon him was to descend to the meanest of his members." "He was constituted head over the church, that he might fill all things:" and he received gifts on purpose

a Ver. 16. with Rom. ix. 5.

b Eph. iii. 19.

• Col. ii. 9. in this place it is not Oe8 but OFÓTTOS.

that he might bestow them on the rebellious. His grace is still sufficient to support us in all temptations, and to sanctify us throughout in body, soul, and spirit. No lusts are so inveterate as eventually to withstand its influence; nor is any heart so vile but it shall be "purged by him from all its filthiness, and from all its idols.""]

It will not be presumptuous, or unprofitable, if we enquire

II. Why it pleased the Father that all fulness should reside in Christ

Many reasons might be mentioned; but the principal of them may be comprehended under the two following 1. For the honour of his own Son

[As Jesus was to become a sacrifice for us, it was meet that he should have all the honour of our salvation. Accordingly we are told, that God exalted him on purpose that at his name every knee should bow, and that every tongue should confess him to be the sovereign Lord of all. By this appointment of Christ to be the head of vital influence to the church, all are necessitated to come to him, and to "receive out of his fulness," and to live by faith upon him from day to day.z All are necessitated to depend on him for a constant communication of grace and peace, as much as to depend on the sun for the periodical returns of light and heat. Hence, both on earth and in heaven,a all are constrained to give him all the glory of their salvation. No one can ascribe any thing to his own goodness; seeing that all are cleansed in the blood of Christ, and arrayed in the spotless robe of his righteousness: nor can any glory in his own strength; since no one has any sufficiency in himself even to think a good thought; and much less to renew his own soul. The merit that justifies, and the grace that sanctifies, are all of him: "he is ALL, and IN ALL:" and he is made ALL unto us, on purpose that all may be compelled to glory in him alone.]

2. For the security of our souls

[There never was but one man to whom a stock was entrusted; and he soon (if we may so speak) became a bankrupt. And if we had grace committed to us in such a manner as to be left wholly to ourselves for the improvement of it, we should lose it again, as he did. For our more abundant

security therefore the Father treasured up all fulness in his Son; that, however our broken cisterns might fail, there might be an inexhaustible fountain secured to us. In this view we are reminded, that "God has laid help upon One that is mighty;" and that "because he liveth we shall live also."s

We are further told by the Apostle, that this appointment of Christ to be our head, with the consequent necessity of living by faith on him, and of receiving out of his fulness, was ordained of God on purpose that the promises might be finally secured to all the seed:h and he himself declares, that this very constitution of things was the one ground of his assurance res pecting the salvation of his soul: "Our life is hid with Christ in God: and (therefore) when Christ, who is our life, shall appear, we also shall appear with him in glory."]

This passage, duly considered, SHEWS us clearly 1. The excellency of faith

[How can we receive any thing from Christ except by faith? No other method can be conceived whereby we can obtain any thing at his hands. But faith interests us in all that he has done and suffered for us, and in all that he has received to communicate unto us. It is that whereby alone we can "draw water out of the wells of salvation:" it is that, in the exercise of which we may be "filled with all the fulness of God." Let all of us then cultivate this precious grace, and, as the best means of receiving every other blessing, let us pray with the apostles, "Lord, increase our faith."]

2. The evil of self-righteousness

[Self-righteousness is a practical denial of the assertion in our text. It refuses to Christ the honour put upon him by the Father, and ascribes to self that which belongs to him alone, And shall it be thought a small evil to rob Christ of his glory? Shall it appear a light matter to thwart the eternal counsels of the Father, and to set ourselves in direct opposition to his blessed will? Let none henceforth suppose, that the trusting in our own wisdom, righteousness, or strength, is a venial offence: for surely God will be jealous for his own honour, and the honour of his dear Son; and will look with scorn on every proud Pharisee, while he will receive with boundless compassion the vilest of repenting publicans.]

3. The true nature of evangelical piety

[Vital godliness, especially under the Christian dispensa

f Ps. lxxxix. 19.
Rom. iv. 16.

g John xiv. 19.

i Col. iii. 3, 4.