All

do unless he possessed that power in common with him. The salvation of sinners required omnipotence in the Saviour. A new creation must be effected in the soul, and preserved against all attempts of enemies to destroy it. All enemies must be destroyed, sin, Satan and death. He is able to subdue all things to himself. And he will reign until all his enemies be made his footstool. There is, indeed, no divine perfection ever ascribed to the Father which is not as unequivocally ascribed to the Son. On no other supposition can his extensive claim be vindicated. things that the Father hath are mine." John xvi. 15. Such an unlimited expression, when applied to the Father, cannot comprehend less than all the fulness of Deity, and as here applied by Christ to himself, it must be taken in the same latitude. Deny him this fulness and allow him any measure of created fulness conceivable, he will be found totally inadequate to the great work of our salvation. His fulness of Deity lies at the foundation of the whole work; and in this source originate all the blessings we enjoy.

2. JESUS has the fulness of the Spirit. The Spirit may be considered either personally, economically, or in his operations. As a divine person he is one God with the Father and Son, they are equal in all divine perfections. Of the nature of that personal relation which subsists between the Spirit and the other two persons the Scriptures are silent. No similitude taken from among men is ever used, as is done in respect of the Father and Son, to express that relation. He has been said to hold the relation of a spirit to the other two persons; but whatever truth may be in this, it is language of which it is impossible for us to form any Scripture represents him as proceeding from the Father;

idea.

but from the use of the term in the economy of salvation, it is difficult to determine whether it is ever used to denote the personal relation of the Spirit to the Father. He is also called "the Spirit of the Son." Gal. iv. 6. The same difficulty meets us here. If these expresions are understood as denoting personal relation, it would imply that the Spirit holds the same relation to the Father that he holds to the Son, which is not very probable. But it is proper to avoid speculation on a mystery, of which Scripture says nothing. Holding the essential equality and distinct subsistence of these pesons, it is much safer to take such expressions in an economical sense, as denoting the peculiar relations which they hold to each other in the management of the economical scheme. And this is the more safe, as the context and subject treated will always support it.

THE Spirit in his economical capacity is denominated, "The Spirit of the Father," often the "Spirit of God," referring 'to the Father, and also " The Spirit of Christ." It is his work to apply the redemption by Christ unto sinners, and to confer on them all the blessings of salvation, in the execution of his testament. He is, therefore, in respect of operation, the third in order. On this account he executes the will of the Father and of Christ, and is sent, for that end, by them both. Christ told his disciples that, "he would pray the Father, who would give them another Comforter the Spirit of truth. That the Father would send the Holy Ghost in his name. And that himself would send him from the Father." John xiv. 16, 26. and xv. 26.

IN treating of the fulness of the Mediator, his having the fulnesss of the Spirit demands our attention. This

implies two things-The fulness of the Spirit as it relates to his human nature-and as it relates to his person. In order to fit him for his work the holy Spirit, having formed his human nature, took possession of it, dwelt personally in it, and wrought all gracious dispositions and qualities, gradually increasing and strengthening them, in proportion as his work required. "He grew, and waxed strong in spirit, filled with wisdom; and the grace of God was upon him." Luke ii. 40. At his baptism, the Spirit descended upon him, and being full of the Spirit he entered on his public ministry. This was agreeable to ancient prophecy. "And the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding." &c. Isaiah xi. 2, 3. The Spirit enlarged his soul, wrote the law on his heart, and rendered every holy disposition exceedingly intense in the observation of that law. By the Spirit he ejected devils, and instructed mankind in the knowledge of the mind of God. "He whom God hath sent," said John, "speaketh the words of God: for God giveth not the Spirit by measure unto him." John iii. 34. Thus grace was poured into his lips. But it is not from that fulness of the Spirit which is peculiar to his human nature, that believers derive their supply, for what grace was possessed by it was necessary to itself, and incommunicable unto others.

WE must, therefore, consider the fulness of the Spirit in Christ with respect to his person; and here we shall find a source of supply to his people. By this I understand all that power and authority which Christ has to confer the Spirit on sinners in order to their salvation. This fulness, though at his disposal, prior to his ascension to heaven, was more extensively

conferred at that time, and by him more abundantly communicated to his church. Hence we find that, prior to his ascension, he told his disciples, " He would send upon them the promise of his Father; and charged them not to depart from Jerusalem, until they were endued with power from on high." Luke xxiv. 49. Accordingly the sacred historian informs us that Jesus being raised up, and by the right hand of God exalted, and having received of the Father the promise of the Spirit, he shed forth those divine influences, by which his Apostles performed such wonders in the propagation of his kingdom. Hence he is represented as still receiving the Spirit from the Father, because that authority with which he is vested, for communicating the Spirit, still remains in him. In virtue of this power, he gives the Holy Spirit, who, in prosecution of the plan of salvation takes possession of the souls of his people, and dwells personally in them, as he does in the human nature of Christ. By doing this he unites them to the person of Christ, and produces a new life in their souls. The Spirit is, therefore, frequently represented as dwelling in them, as the Spirit of God and of Christ." "Know ye not, that ye are the temple of God, and that the Spirit of God dwelleth in you?" 1 Cor. iii. 16. And, "If any man have not the Spirit of Christ, he is none of his." Rom. viii. 9. The grand design of the Spirit thus given by Christ, is to carry into execution God's gracious designs towards them, in conforming them to the image of his dear Son.

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3. THE incarnate Word has also a fulness of life. He is the one true and living God, having life essentially in himself. In the preceding part of the chapter from which our text is selected, the Evangelist asserts

ver. 4. To prepare his way

that, " In him was life." for giving an account of the Mediator and his work, the beloved disciple began with asserting his supreme Deity and distinct personality, in proof of which he ascribed to him the creation of all things. And to show that he was adequate to such a work, he affirms that," In him was life." There is no word applied to God more emphatical than the word "life." It implies all that infinite excellence which he possesses. Life then is in the Word as its proper subject. In virtue of this he was able in creating, to produce in every living creature its peculiar vital principle. And from this fountain. proceeds whatever life the souls of men at any time enjoy. If he were not life essentially, he could not be the light of men. Christ affirms of himself, Rev. i. 18. "I am he that liveth, and was dead:" literally, "I the living one, though I was dead." It can with no propriety be affirmed of any creature, "He is the liv ing one," as the expression clearly implies the possession of life in such a manner as is peculiar only to one. "He is the living God, the Saviour of all men"-who only hath immortality." 1 Tim. iv. 10. and vi. 16. Such is the perfection of this life in Christ, as he is God, that it is the origin of all that life, natural or spiritual, which mankind ever enjoy.

BUT though this essential life in the Son of God was the original source of life to man at first, it cannot be a source of new life to sinners, unless under another consideration. We find him under a special economical appointment for the purpose of giving life to sinners. "For as the Father hath life in himself: so hath he given to the Son to have life in himself." John v. 26. To suppose, with some, that these words imply the communication of the divine essence