power of his Grace and Salvation; when we confider him as that great, glorious, and adorable Being, who proceeded forth, and came from God"; who was with God, who was God", and in whom dwelt all the fulnefs of the Godhead bodily: Who, by his 66 " John i. 1. ■ John viii. 42. x Col. ii. 9. Every word in this paffage carries along "with it a peculiar force. For it is not faid, that the fulness "of the Divinity lodgeth in Christ, but of the Deity, or God"head, the word not being Jorros, but fontos. Nor is it ་་ fimply faid tomos, but as JeoTyros, to affure us, that we are to understand the Deity here in the highest sense. Nor yet is it barely faid, that he has wangwuy, a fulness of the "Deity, but wμg the fulness thereof. But, as if it were not enough to fay the fulness, by way of eminence, "it is called war to winewry, all the fulness. Befides, it is "not faid, that this all-fulness of the Deity lodgeth in Chrift, "but the very contrary; that, atones ev auto, it dwelleth in "him, as in its proper house, seat, or repofitory. And all this is ftill more confiderable, because it is added, that the "all-fulness of the Deity or Godhead dwells in Christ weg"news, bodily, or as fome render it, fubftantially or really. "However the meaning is, that this all-fulness of the Deity "dwells in Chrift, not as in the tabernacle and temple " of old, emblematically and efficiently only: Not under the "notion of a general or univerfal Prefence or Providence ; "for fo it is every where: Nor under the idea of a special 66 66 efficiency of the Spirit; for fo God dwelleth in his Saints. "But we are to understand it of a real and proper inhabita"tion, and fuch as denotes a true personal union; fuch an one "is peculiar and appropriate to the Logos, in conjunction "with the man Jefus, with whom he has united himself.” Fleming's Chriftology, V. 3. p. 625, 626. moft most intimate union with the Deity, is the object of our Obedience, our Worship, and our Faith, and is over all, God blessed for ever. Amen. ▾ Rom. ix. 5. SERMON VII. ROM. X. 10. With the heart man believeth unto Righteouf nefs, and with the mouth confeffion is made unto Salvation. T HE great Apostle of the Gentiles, in this elaborate part of his Epiftle to the Roman converts, is earnestly folicitous to establish the profeffion of Christianity upon the firmeft foundation, as well with regard to the inward perfuafion of the mind, as the outward conformity of the practice. His addrefs was to Jews Jews rigidly tenacious of the customs of their fathers; who imagined themselves fecure in the principles of their Religion, because they were of the feed of Abraham, and therefore born within the covenant which God made with him and his family; and alfo, because the law itself was more peculiarly confirmed to them, in the observance of which they expected to be justified. To convince them of their mistakes in these particulars, the Apoftle affures them, that they are not all Ifrael, which are of Ifrael: for the children of the flesh are not the children of God: but the children of the promife are counted for the feed. Nay, moreover, that this very law, on which they thus relied for juftification, was insufficient for that purpofe; because they fought it not by Faith, but as it were by the works of the Law. In reality, it had higher views and a further end, namely, to direct their fiducial regards to Chrift; whofe Gofpel, fuperfeding the works of Rom. ix. 6. Rom. ix. 8. the |