Such is the doctrine as to the Church's place with Christ — a doctrine replete with the richest privileges for the Church, and each member thereof.
Everything, in short, is involved: the perfect remission of sin, divine righteousness, complete acceptance, everlasting security, full fellowship with Christ in
all His glory. "Ye are complete in him." This, surely, comprehends everything. What could be added to one who is "complete" Could "philosophy, "the
tradition of men," "the rudiments of the world," "meats, drinks, holy days, new moons," "Sabbaths" "Touch not" this, "taste not that, "handle not" the other,
"the commandments and doctrines of men," "days and months, and times, and years," could any of these things, or all of them put together, add a single
jot or tittle to one whom God has pronounced "complete?" We might just as well enquire, if man could have gone forth upon the fair creation of God, at
the close of the six days' work, to give the finishing touch to that which God had pronounced "very good?"
Nor is this completeness to be, by any means, viewed as a matter of attainment, some point which we have not yet reached, but after which we
must: diligently strive, and of the possession of which we cannot be sure until we lie upon a bed of death, or stand before a throne of judgement. It is the
portion of the feeblest, the most inexperienced, the most unlettered child of God. The very weakest saint is included in the apostolic "ye." All the people
of God "are complete in Christ." The apostle does not say, "ye will be," "ye may be," "hope that ye may be," "pray that ye may be:" no; he, by the Holy
Ghost, states, in the most absolute and unqualified manner, that "ye are complete." This is the true Christian starting-post: and for man to make a goal of
what God makes a starting-post, is to upset everything.
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