enjoy everlasting life-Shall we then be indifferent about that which brought him down from heaven? How shall we bear the sight of him in the day of judgment, when we shall behold him in the very same body which he assumed on earth? How will that stupendous effort of his love reproach and confound us! How shall we even wish that we had been permitted to perish like the fallen angels, instead of being left to contract that more aggravated guilt of sinning against a God in our own nature, and rejecting the salvation which he died to purchase for us! If we could suppose the Saviour now capable of weeping, as once he did over the impenitent Jerusalem, methinks he must be now weeping over many of us, to see how his love has been disregarded by us, and that the only effect of it is to aggravate our condemnation. Let us awake from this fatal stupor; let us follow him in our hearts to those realms of glory where he now dwells; and strive incessantly for the attainment of that kingdom, where we shall be with him and like him for ever.]

c Gal. iv. 4, 5.

MDXCIX.

THE BELIEVER'S INTEREST IN CHRIST'S FULNESS.

John i. 16. Of his fulness have all we received, and grace for grace.

THE sacred writers never seem to be afraid lest they should exalt Christ too much, or ascribe to him a glory which did not properly belong to him. St. John in particular evinces a desire to magnify him as much as possible, and sets forth his perfect equality with the Father in as strong and perspicuous terms as language would afford. In the chapter before us he declares that Christ was not only co-existent with God before the world, but that he himself was God, the sole Creator of the universe; and in the words we have just read, he represents him as the only source of all good".

That we also may be led to glorify his name, we shall shew,

I. What is that fulness spoken of in the text

a If ver. 15. be considered as in a parenthesis, the connexion between ver. 14. and 16. will be clear and manifest.

Jesus Christ has in himself all the fulness of the Godhead'. But this cannot be the fulness of which the Apostle speaks, because the Godhead is absolutely incommunicable to the creature. There is another fulness, which, according to the Father's appointment, dwells in him as our Mediator, namely, a fulness of every thing which his redeemed people can stand in need of

[Are we immersed in darkness, and sitting in the shadow of death? He is "the light of the world; and whosoever followeth him shall not abide in darkness, but shall have the light of life." Are we inexpressibly guilty, and incapable of working out a righteousness for ourselves? He is "Jehovah our Righteousness," and "the end of the law for righteousness to every one that believeth."-Are we so depraved as to be " altogether filthy and abominable," and "insufficient of ourselves even to think a good thought?" He has within himself a fountain of grace to "cleanse us from our filthiness," and to purify us unto himself a peculiar people, zealous of good works. Are we exposed to severe afflictions and manifold temptations? In him is boundless compassion to sympathize with us, and irresistible power to succour and support ush. Thus has he in himself a fulness of light to instruct, of merit to justify, of grace to renew, of compassion to pity, and of power to save us, even to the very uttermost" of all our wants'.]

This fulness, however, is not the same with that which resides in his believing people

[There is a fulness with which believers are filled, even "all the fulness of God." But theirs is widely different from his. Theirs is limited, being only " according to the measure of the gift of Christ';" but his is unbounded; "the Father giveth not the Spirit by measure unto him;" "he has the residue of the Spirit," dwelling and abiding in him. Theirs moreover is derived from him as its proper source and fountain; but his is essentially inherent in him: "in him was life" originally: "as the Father has life in himself, even so hath he given to the Son to have life in himself"." Theirs is for themselves alone; they have not any to communicate to others°: His is for the use and benefit of his Church: he possesses it,

b Col. ii. 9.
e Jer. xxiii. 6.
h Heb. iv. 15.
k Eph. iii. 19.

c Col. i. 19.

f Rom. x. 4.

and ii. 18.

1 Eph. iv. 7.

n John i. 4. and v. 26.

d John viii. 12.

Zech. xiii. 1. Tit. ii. 14.

i Heb. vii. 25.

m John iii. 34. Mal. ii. 15. • Matt. xxv. 9.

that, being Head over all, he may impart out of it, and "fill all things with it." Theirs is perishable: though they be filled with it now, even as a house with light from the meridian sun, they would be destitute of it in an instant, if the communications of heaven were intercepted or withheld: but his is immutable and eternal: he is "the same yesterday, today, and for ever 9."]

That our inquiries about this fulness are not merely speculative, will appear, while we shew,

II. What interest believers have in it

Every believer receives out of the fulness that is in Christ

[To state the precise mode in which Jesus communicates his blessings to the soul, is impossible; nor while we remain strangers to so many things in nature, must we wonder, if there be some things in the dispensations of Grace which we cannot fully comprehend'. But the illustrations, with which the Scripture furnishes us, are sufficiently clear for any purposes of useful instruction. Christ is represented as a vine, of which we are the branches; and as a Head, to which we are united as the members. Now, as between these a vital union and constant communication are necessary, in order to the support of animal or vegetative life; so is it by constant, though invisible, supplies of grace from Christ that the believer is enabled to maintain his spiritual life and vigour -]

He receives from Christ "grace for grace"

[The terms "grace for grace" are variously interpreted; nor is it easy to ascertain which of the different senses is the true one. Some explain it of "the substantial grace of the Gospel," which all, both Jews and Gentiles, receive; "instead of the shadowy grace that was contained in the legal dispensation:" others understand it as importing "grace upon grace," administered in copious and successive portions: others again think it means, 66 grace answerable to the grace that is in Christ Jesus;" and others, "grace for grace sake." Without determining which of these interpretations we should exclusively retain, we may observe, in reference to them all, that all those blessings which believers under the law enjoyed by means of types and ceremonies, we have conveyed to us in a fuller measure, and by the more simple channel of the written word: "Christ came that we might have life, and have it more abundantly." Nor is there any intermission to the communications

P Eph. i. 22, 23. and iv. 10.
s John xv. 5. Eph. iv. 15, 16.

q Heb. xiii. 8.
John x. 10.

r John iii. 8.

which we receive from Christ; they flow, like the waves of the sea, in constant succession and the richest abundance: whatever we have received, it will always be found true, that "he giveth more grace"." His aim in bestowing on us such" abundance of grace, and of the gift of righteousness," is, that he may transform us into his own likeness. And this is the effect which he produces: as a parent begets a child in his own likeness, or a seal stamps its own image on the wax impressed by it, so does the Lord Jesus communicate to us the very graces that there are in him, till we are changed into his image from glory to glory." All this he does purely "of his own good pleasure," and for the honour of his Father's name. He sees not any thing in us which can merit such unspeakable favours; "he is gracious because he will be gracious, and has compassion because he will have compassion." Nor must we forget that this is the privilege of "all:" the Apostles themselves could draw from no other fountain; and it is alike open to all who will go to it."]

INFER

66

1. How glorious is Christ in himself, and how suited to our necessities!

[We admire the sun in the firmament because it pours out its blessings upon so many at once: but that can enlighten only half the globe at one time. Not so the glorious Person of whose fulness we speak: if every person in the whole creation should call upon him at the same moment, he would have no occasion to defer an answer to the request of any; he is all eye to see, all ear to hear, all hand to relieve; in the very same instant he could replenish all, out of his own inexhaustible, undiminished fulness. Who then can hesitate a moment to pronounce him " God over all, blessed for ever?" And is not this exactly such a Saviour as we need? Are not we all emptiness and poverty, all weakness and misery? Is that description exaggerated which represents us as "wretched, and miserable, and poor, and blind, and naked?" Let us adore our God for giving us such a Saviour: and let us "live continually by faith on the Son of God," making him our "wisdom, our righteousness, our sanctification, and our complete redemption."]

2. How highly privileged are all true believers!

[The believer may survey all the fulness that there is in Christ, and claim it all as his own. All which Christ possesses

u Jam. iv. 6.

z John vii. 37.

VOL. XIII.

x 2 Cor. iii. 18. y Rom. ix. 15, 16.

a Rev. iii. 17.

P

in himself, all which he can do on earth, and all which he can bestow in heaven, is the portion of every the weakest saint, according to the measure of the grace that is in him, and according to the capacity which he has for receiving more grace. Every vessel of the sanctuary, from "the smallest cups to the largest flagons," shall be filled: if any be straitened in the blessings they receive, they are "straitened in themselves, and not in him." Blessed, thrice blessed are all that "hang upon him!" But can the text be applied to all this assembly? Can we say respecting you, without exception, "Out of his fulness have we all received?" Would to God we could! Would to God that the graces, which were in Christ, were so conspicuous in you all, and were poured out upon you in such an abundant measure, that there might be no room to doubt of your union with him! But let this matter be no longer in suspense: let us all go to the Fountain-head, and "draw water with joy out of the wells of salvation":" let us "aspire after the blessedness of God's chosen, that we may rejoice for ever in the gladness of his nation, and glory with his inheritance"."]

b Isai. xxii. 24.

d Isai. xii. 3.

c 2 Cor. vi. 12.
e Ps. cvi. 5.

MDC.

THE MANIFESTATION WHICH CHRIST HAS GIVEN OF THE

FATHER.

John i. 18. No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

THE knowledge of God is the great source of blessings to mankind, but the heathen world were altogether ignorant of him, nor were the Jews themselves fully instructed concerning him: to make a full revelation of him to the world was a part of that work which was reserved for Christ himself; and this office he performed, to the unspeakable comfort of his Church and people. The Evangelist unites his testimony with that of John the Baptist in confirmation of this truth.

We shall inquire,

I. What Christ has declared of the Father