another, and said, Holy, holy, holy. As if he should say: you that are the Jews, you cry out of the temple; the temple, the temple, the temple. But here is holiness, here is one that is holy, holy, holy, holy. That this is to be understood of Christ, you may see plainly, by comparing it with the ivth chapter of the Revelation, at the 2nd verse: "Immediately I was in the spirit, and behold a throne was set in heaven, and one sat on the throne," as it is said in Isaiah, one sat on the throne. "And he that sat was to look upon as a jasper, and a sardine stone. And there was a rainbow round about the throne. And round about the throne were four and twenty seats, and there were four and twenty elders, and four living creatures." The description of the gospel church. And, saith he, at the 8th verse, "The four beasts had each of them six wings about them, and they were full of eyes within, and they rest not day and night, saying Holy, holy, holy. Mark, the very same expression that you have there in Isaiah: he doth not say thus, righteous, righteous, righteous; just, just, just; but holy, holy, holy. Is there not then a fulness of holiness in Jesus Christ?

I will give you but two demonstrations of it.

If there were not a fulness of holiness in Jesus Christ, how is it possible that God and man could be brought so near together, that were so far asunder? Every man naturally is full of sin: You say of the beggar, he is full of vermin, why? because he goes to this door, to that door, and to another door, and he scatters his vermin wherever he comes, and the man knows it not: surely therefore, the man is full of vermin.

And so a man naturally, dropping, and scattering his sins and not knowing of it, it argues he is full of sin. God, he is full of holiness: whose eyes cannot endure to behold iniquity: yet when men are converted and drawn to God, they are brought near unto him: they are the apple of his eye: their names are written in the palm of his hand. That is, says Luther, the hand is an instrument of work; and when the names of the saints are said to be written in the palm of God's hand, it notes thus much, says he, That God in all his works hath an eye to his children; God in all the works of his hands hath an eye to his children. They are the friends of God, and God is their friend: when a man is my friend, not

only his purse is my friend, or his estate is my friend, or his tongue is my friend, or his hand is my friend; but his sword is my friend so when God is a friend to any, not only his mercy is his friend, but the sword of God is his friend, the very wrath of God is as a friend to his children: such a great friendship there is between God and his people, so near they are brought to one another. Well, but how are they brought thus near! they are brought near by Jesus Christ: in whom we have a manuduction, a leading by the hand, says the apostle, as the word carries it, unto God the Father. But now, could men so full of sin, and God so full of grace and holiness be brought so near together by Jesus Christ, if there were not an infinite fulness of holiness in Jesus Christ?

Again, if there were not this fulness of holiness in Christ, how should he be anointed with the oil of gladness above his fellows? The saints themselves are said to be full of grace. The church called, "The fulness of Christ that filleth all in all:" Ephesians ist chapter 23rd verse. Stephen, Mary, others; full of the Holy Ghost: surely therefore, if so much of the ointment run down upon Christ's members, there must be a great anointing upon Christ himself: surely, there must be an infinite holiness in Christ, that must serve us all: and of his fulness we have all received, we have all received. You will say, But if the saints be full of grace and holiness, how is this the property of Christ?

Yes, I answer, for though the saints be full of grace, and holiness; yet their fulness is but a fulness of sufficiency, mark, whereby they are made able to this or that work whereunto they are appointed: but the fulness of Christ is a fulness of efficiency, that filleth all in all. And therefore it is said in this chapter, "The law was given by Moses,” John i. 17, but grace, (grace and truth you read it,) " grace and truth came by Christ:" the word will bear it, but grace and truth were made by Christ: Christ is our grace maker.

The fulness that is in the saints, is but a particular fulness.

The fulness that is in Christ, is an universal fulness. Therefore says the apostle, " It pleased the Father, that in him should all fulness dwell," Col i. 19. All fulness.

The fulness that is in the saints, is such a fulness as does ebb and flow; as the haven is said to be full of

water, yet sometimes it is empty: but there is a dwelling fulness in the sea: so there is a dwelling fulness in Jesus Christ and therefore, says the apostle, it pleased the Father that in him should all fulness dwell: oh! it is a dwelling fulness that is in Jesus Christ.

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Our righteousness as we are distinct, or abstracted from Christ, it is but a fading righteousness; as the morning dew. "Our righteousness (says Hosea) is as the morning dew," Hosea vi. 4. in regard of its fading: but the holiness and righteousness of Christ, in the cxth Psalm, is called "The dew of the morning :" not in regard of its fading nature, but in regard of its muchness, in regard of its multitude, because it makes all dewy. So then it is a filled fulness: it is a dwelling fulness: it is a glorious fulness, a fulness beyond all expressions. Thus, take grace for holiness, and so also there is Plenitudo sanctitatis in Jesus Christ.

Thirdly, Take grace for gifts, or for ability, and excellency: and so there is, Plenitudo excellentiæ, a fulness of excellency in Jesus Christ. Therefore saith the apostle," He is able to save to the uttermost," Heb. vii. 25; he is able to save to all perfection, those that do come unto him: he is able to save to the utmost; though thou hast sinned to the utmost, he is able to save to the utmost.

Would you have a proof of his kingly fulness? for he is both King, Priest, and Prophet. Look then I pray into the ist chapter of the Hebrews, at the 3rd verse. He is called the brightness of his Father's glory: "Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power; when he had by himself purged our sins, sat down on the right hand of the Majesty on high: he is made so much better than the angels, as he hath by inheritance obtained a more excellent name than they for unto which of the angels said he at any time" &c. But, at the 8th verse," Unto the Son he saith, Thy throne, O God, is for ever and ever, a sceptre of righteousness is the sceptre of thy kingdom." Here is the fulness of his kingly office.

Would you have a proof of his prophetical fulness? look into this chapter where the text lies, and it is said, at the next verse, the 17th verse, "The law was given by Moses, but grace and truth came by Jesus Christ: no man hath seen

God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." Ye all count Moses a great prophet; so he was: but Jesus Christ was above him in two or three things here.

Moses gave the law: but grace came by Jesus Christ; grace and truth came by Jesus Christ.

Moses never saw God, he saw his back parts: Christ hath seen him: "No man hath seen God at any time; the only begotten Son," Moses was but a servant," the only begotten Son, which is in the bosom of the Father, he hath declared him." None so fit to declare the mind of God, which is the work of a prophet, as he which hath lien in the bosom of God the Father.

Would you have a proof of his priestly fulness? Pray look into the xvith of John; consider it duly: saith he, "I will send the Comforter (at the 7th verse), and he shall convince the world of sin, and of righteousness (at the xth verse); because I go to my Father, and ye see me no more." Mark those words: "I go to my Father, and ye see me no more." As if he should say thus: You are indebted to God the Father through your transgressions; I am become your Surety, and now I am ready to be cast into prison for your debt: the grave is to take hold upon me, I am to lie by it for your sin, for your debt: but, saith he now, I will rise out of the grave, I will come forth of prison, I will go to God the Father, and you shall see me no more: whereas now, if I did not pay the whole debt, when I came to heaven, God the Father would say to me, You are in prison for man's debt, what do you here? you have not paid the debt yet; go to prison again, go down to prison again. No, saith he, but I go to my Father, and ye shall see me no more: and therefore conclude I have paid the full debt: "I go to my Father and ye see me no more."

Would you have a proof of Christ's fulness of excellencies in general? Look then I pray upon the iind chapter of Haggai, and 7th verse, there you have this expression of him. He is called the desire of all nations: "I will shake all nations, and the desire of all nations shall come:" mark, the desire of all nations shall come. Christ our Lord Jesus, is the desire of all nations. What is there in all the world that is the desire of all nations, but Jesus Christ? Some

nations, some kingdoms, as the West Indies, they are full of gold and silver, but they want clothing, and therefore they desire cloth. Other kingdoms now, as these of England and the like, they have much clothing and cloth; but they want gold and silver, and they desire that. Some nations they abound with spices and with wines; but they want corn, and they desire that. Some nations again, they have much corn, aye, but they have no wine, no spices, and they desire that. Oh! but our Lord Jesus Christ, he is the desire of all nations, the desire of all nations. What woman, never so beautiful, that the whole world was in love with? Jesus Christ the desire of all nations. And, saith the apostle, "he hath in all things the pre-eminence," Col. i. 11. If you will, I will gather it up into a syllogism, thus: If Jesus Christ be the desire of all nations, and hath the pre-eminency of all the world; then there is a fulness of excellency in Jesus Christ: but our Lord Jesus is the desire of all nations, having the pre-eminency in all the world; surely, therefore, there is a fulness of excellency in Jesus Christ; a fulness of excellency, a fulness of holiness, a fulness of love. No wonder, then, that Paul says, "I desire to know nothing, but Jesus Christ, and him crucified," 1 Cor. ii. 2; no wonder that he said, "I count all things but dung and dross, in comparison of the knowledge of Jesus Christ," Phil. iii. 8. Certainly, surely, there is a fulness of grace in Jesus Christ.

You will say unto me, We see, we know there is a fulness in Jesus Christ, a fulness of grace: but now, by way of application, what is our duty that doth flow from hence?

Much every way: I will instance, in four or five particulars, so many duties that do flow from hence.

First, If there be such a fulness in Jesus Christ, a fulness of grace in Jesus Christ; then let all men come unto him. There is none of us all here present, but labour under some wants or other. Oh, says one, I have great charge, family, parish, or otherwise; and I want grace to manage it. Oh, says another, I have great and strong temptations, and I want strength to resist them. Oh, says another, there are many errors abroad; I want knowledge to discern them, and avoid them; I want wisdom to know the truth, and join with the truth, and own the truth, and manifest the truth. Well, whatever your wants be, there is enough in Jesus Christ to