Should it be thought that the word fulness does not ⚫ necessarily mean so much as this, yet it must, I think, be allowed, that all the fulness of the Godhead cannot mean any thing less; for if any one perfection or attribute of divinity be taken away, all the fulness of the Godhead would not remain. There would be something wanting. The divine nature would not be full; or in other words, perfect and complete. Wherever then all the fulness of the Godhead dwells, there every natural and moral attribute of divinity will be found.

Let us next inquire what is meant by the assertion, that all this fulness dwells in Christ. There are, in the original, two words which, in our translation, are rendered to dwell. The first literally signifies, to reside, as in a tent or tabernacle, and is used to denote a temporary residence. This word is used by St. John when he says, The word was made flesh, and dwelt among us; literally, resided among us, as in a tabernacle or temporary habitation. The other word signifies, to dwell as in a house, or fixed habitation, and is always used to signify a more permanent residence; because a house is permanent, compared with a tent. Now it is the latter word, the word that signifies a permanent residence, which is used in our text. The import of the assertion which it contains, then, is this: All the fulness of the Godhead resides in Jesus Christ, as in its permanent, or fixed habitation.

It is further asserted that all the fulness of the Godhead dwells in him bodily. The word body is not unfrequently used by the inspired writers to signify what is real and substantial, in distinction from that which is shadowy, figurative, or typical. Thus an apostle, speaking of the rites and ceremonies of the Mosaic law, says, They are a shadow of good things to come, but the body, that is, the real substance, of which they are only shadows or types, is Christ. In a similar sense the word bodily appears to be used in our text. It signifies really or substantially, and teaches us that all the

fulness of the Godhead dwells in Jesus Christ, not in a figurative or apparent, but in a real sense.

From the preceding examination of the several parts of our text, the import of the whole appears to be this: The whole Deity, with all its natural and moral attributes, actually resides in Jesus Christ, as in a fixed or permanent habitation.

II. Let us inquire, whether this statement of the import of our text corresponds with other parts of the inspired volume. A very slight examination will convince us that it does so.

In the first place, we are taught in many passages that the Father and the Spirit dwell in Jesus Christ. Our Saviour frequently declared that the Father dwelt in him, and added, He that hath seen me hath seen the Father. And the Spirit of God, the Spirit which inspired the Jewish prophets, is repeatedly said to be the Spirit of Christ. He is also represented as having the Spirit without measure, and as communicating the Spirit to others. Now the whole Godhead is included in the Father, the Son or Word, and the Holy Spirit. Wherever all these dwell, all the fulness of the Godhead must dwell. But we have seen that the Father and the Spirit dwell in Jesus Christ. And all allow that the Son or Word dwells in him. In him, therefore, the whole Godhead dwells.

In the second place, Jesus Christ is represented in many parts of the inspired volume as possessing and exercising all the perfections of Deity. We are informed that all things were made by him, that without him was not any thing made which was made; that he upholds all things by the word of his power, and that all power in heaven and on earth is his. He must then be Almighty. We are informed that in him are hidden all the treasures of wisdom and knowledge, that he knows the Father even as the Father knows him, and that he knows what is in man. Speaking of himself he says, all the churches shall know that I am he who searcheth the harne He must then be omniscient. We are in

formed that he is with his ministers always to the end of the world, and that wherever, two or three are assembled in his name he is in the midst of them. While residing on earth, he spoke of himself as being in heaven, and after he ascended to heaven he was represented as still being on earth. He must then be omnipresent. In fine, we are informed that he fills all things, that he filleth all in all, and that he is all in all. In him, of whom this is said, all the fulness of the Godhead or every natural and moral attribute of the Deity,must surely dwell.

Having thus given a brief statement of the import of our text, and confirmed the truth of that statement by an appeal to other parts of revelation, I request your attention to some important inferences which naturally result from it.

1. If all the fulness of the Godhead dwells in Jesus Christ, then in Jesus Christ alone can God be found. The scriptures inform us that mankind have, without a single exception, forsaken God, that they have all gone out of the way, have all gone astray like sheep, and turned every one to his own way, and that the way of peace they have not known. Having thus wandered from God, they have lost him, lost a knowledge of him, lost his image, lost his favor, so that they naturally live without God in the world. But they must return to him, they must find him again, or be lost forever; for he is the Father of lights, the Fountain of holiness and felicity. Agreeably, an apostle declares it to be the will of God that the sons of men should seek after him, if peradventure they may find him. Now if we wish to find a man who is always in one place, we must go to that place, go to his residence. It is vain to seek him or to expect to find him anywhere else. So, since the whole Godhead resides in Jesus Christ, as in a permanent habitation, we must repair to Jesus Christ, if we would find God. We shall in vain attempt to find him, to acquire a knowledge of him, or to regain his forfeited favor, if we seek him anywhere else. Thus the scripture, speaking of spiritual wisdom and understanding, or, in other

words, of the knowledge of God, says, Where shall it be found, and where is the place thereof? Man knoweth not its price, neither is it found in the land of the living. The depth saith, it is not in me; the sea saith, it is not with me. Where then is its place, seeing it is hid from the eyes of all living? God understandeth the way thereof, and he knoweth the place thereof. What he knows he has revealed to us. He has informed us, that it is all placed in Jesus Christ, that all the treasures of wisdom and knowledge are laid up in him. In him alone then can we find God. Accordingly he says, I am the way and the truth and the life. No man cometh to the Father but by me. No one knoweth the Father save the Son, and he to whom the Son will reveal him. Whosoever denieth the Son, the same hath not the Father. Let every man then, who would find a lost God, come without delay to Jesus Christ, in whom he dwells. In him, God is, if I may so express it, always at home. In him he will always be found. No where else will any find him. They may seek him in the works of creation; they may search for him in the dispensations of his providence; they may look for him in his word; but never will they find him, till they come to Jesus Christ; for even the scriptures, we are informed, make men wise unto salvation only through faith in Christ Jesus. But if we come to him, we shall be enabled to say with the primitive Christians, God, who commanded the light to shine out of darkness, hath shined in our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ.

It is

On hearing these remarks some will perhaps say, we do not understand what is meant by finding God. not easy to make an impenitent sinner understand what is meant by this expression, though it is perfectly understood by every real disciple of Christ. So far as it can be explained to others, I will, however, endeavor to explain it. To a careless, thoughtless sinner, God does not appear to be a present reality. He may assent to the fact that God is every where present, but he does

not feel his presence, it does not appear real to him; it does not affect him, it does not influence his conduct. He comes, perhaps, to the house of God on the Sabbath. He is told that God is here; but he does not perceive his presence. There is no weighty impression upon his spirits of a present God, none of that awe or reverence or godly fear which the presence of God ought to produce. He hears hymns sung in which strong emotions of admiration, gratitude and love to God are expressed; but he does neither feel such emotions himself, nor perceive any thing to excite them in others. He stands up to pray, but he perceives no being present to whom his prayers may be addressed. If he has been taught that prayer is a duty, he may perhaps enter his closet, and attempt to pray. But he does not feel that God is present there to hear him. He speaks as it were into the air, and his prayers, as such a person once expressed it, do not seem to rise above his head, do not appear to ascend to heaven. Should his conscience be awakened, and should he in consequence begin to feel that there is a God, and to cry for mercy, God appears to be at a great distance from him, and he cannot come near, cannot find any way in which to approach him. He cannot understand what the Apostle meant when he said to Christians, ye who were formerly afar off are now brought near by the blood of Christ. But let such a man come to Christ, in whom all the fulness of the Godhead dwells, and a great change will take place in his views and feelings. God will then become to him a present and most interesting reality. Then he will perceive his presence every where, especially in his closet, and in places of public worship. His heart will glow with those emotions which are expressed in the songs of praise; his affections and desires will ascend to heaven with the public prayers, and in private devotion he will be able to say with the Psalmist, It is good for me to draw near to God; and instead of living as he once did, without God in the world, he will like the primitive saints walk with God.