and miserics, which surround us, and visit the carth restored to its original state. See it no longer groaning under its Creator's curse; but rejoicing in his smiles. See it no longer producing briars and thorns, but bringing forth fruit in abundance for its almost innumerable inhabitants. See volcanoes forever extinguished, storms hushed to peace, the bolt of heaven deprived of its terrors, the earth no longer trembling and threatening to ingulph its inhabitants, and the air no longer wafting the seeds of pestilence and death. Walk through the villages, and behold the lion, the leopard and bear, grazing with domestic animals around the habitations of man. See children sporting near them, fearless of danger, or twining around their bodies the serpent now deprived of his sting. Walk through the cities, and behold every countenance bearing the traces of happiness and benevolence, and clothed with smiles indicative of the peace which reigns within.

That our prayers for this event may be acceptable to God, two things are indispensably necessary. The first is, that they be accompanied by corresponding exertions. If it is our duty to pray for the advancement of Christ's kingdom, it is no less our duty to do all in our power to promote it, to use all our influence in supporting its laws, and in bringing others to obey them, especially our families and friends; and when occasion requires, to contribute cheerfully to its propagation and support. He who refuses or neglects to do this, cannot sincerely pray that Christ's kingdom may come; nor can he even repeat our Lord's prayer, without incurring the guilt of formality and hypocrisy.

The second thing necessary to render our prayers for the advancement of Christ's kingdom sincere and acceptable is, that we become willing subjects of his kingdom ourselves. It is too evident to require proof, that none can sincerely desire others to submit to the sceptre of Christ, so long as they themselves refuse or neglect to obey him; nor can any present to him an acceptable petition, who do not unreservedly comply with his requisitions. Why call ye me Lord, Lord; and do not the things which I say? Are we, then, my friends, the willing subjects of Christ? This question may be easily answered: If any man, says the Apostle, be in Christ, he is a new creature. Verily, verily, says our Savior, except a man be born again, he cannot see the kingdom of God. If then, we are not new creatures,

if we have not been born again, we are not, we cannot be, the subjects of Christ's kingdom. And it becomes us to remember that, if we are not his subjects, we must be his enemies; for he has himself said, He that is not with me is against me. But he is willing, he waits to be reconciled. He died for the express purpose of reconciling offending man to his offended God. Come then, my friends, if you have not already done it, come, and touch the golden sceptre of mercy, which he now holds out to you. Open wide your hearts, that the King of glory may come in, and write upon them his law of love, and set up his throne in your affections. Like the Philipians, first give your own selves to the Lord, and then your prayers and offerings will indeed be acceptable. You will find by experience, that Christ's kingdom is righteousness, peace, and joy; and as a reward for obeying and promoting his kingdom on earth, he will finally advance you to share his throne and kingdom in heaven, there to live and reign with him forever and ever.

SERMON XXVIII.

THE FULNESS OF GOD DWELLING IN CHRIST.

In him dwelleth all the fulness of the Godhead bodily.—COLOSSIANS II. 9.

THIS is asserted of Jesus Christ. It appears, at the first glance, to contain most important truth; truth which cannot but be interesting to all who wish to form just conceptions of our God and our Redeemer. Indeed, there are few passages in the inspired volume which would sooner arrest the attention and excite the inquiries of one who was reading it for the first time.

I. Let us endeavor to ascertain its import, that we may learn what it is designed to teach us.

In attempting this it is necessary to inquire what is meant by all the fulness of the Godhead. The original word, here rendered fulness, signifies that by which any thing is filled, completed, or made perfect. Thus when it is said, the earth is the Lord's and the fulness thereof; by the fulness of the carth is evidently meant, all those things with which the earth is filled or every thing which it contains. So by the fulness of the Godhead is meant, all that the Godhead contains, all the natural and moral attributes of Deity; every thing, in short, which renders the divine nature perfect and complete. This phrase then includes in its import the whole deity or divinity, with its attributes of infinity, eternity, immutability, omnipotence, omniscience, omnipresence, holiness, justice, goodness, mercy, faithfulness and truth.

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 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.

In the first place, we are taught in many passages that the Father and the Spirit dwell in Jesus Christ. Our Savior 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 othNow 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.

ers.

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 anything made that 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 heart. He must then be omniscient. We are informed 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,