Forty-nine Sermons upon Colossians, Part 1 · Sermon 10

Forty-nine Sermons upon Colossians · Part 1 · Sermon 10

p. 84THE X. SERMON.

COL. I. Ver. XIX, XX.

Verſ. XIX. For it was the good pleaſure of the Father, that in Him ſhould all fulneſs dwell.

XX. And by Him to reconcile all things to Himſelf, having made peace by the blood of His croſs, viz. as well the things that are in Earth, as thoſe, that are in Heaven.

EVen as in the frame of Nature, GOD hath ſet up one only principle of light, namely the Sun, and hath united, in the body of this admirable luminary, all the brightneſs, that was ſpred through the univerſe, that it might enlighten the Heavens, and the earth, and that from it, as from a common ſource, might ſtream forth into all things, all the flame, and warmth they do receive: ſo likewiſe in the Kingdom of Grace, the ſame GOD hath given us one JESUS CHRIST alone, the true Sun of righteouſneſs, whom He hath filled, with all the treaſures of wiſdom, and life, that He might be as an exceeding abundant, and inexhauſtible fountain of joy, and immortality; whence are diffuſed, upon all the parts of the new world, which is created in righteouſneſs, and in holineſs, all the ſpiritual perfections, and benedictions they have. This is that, Dear Brethren, which the Apoſtle divinely teacheth us, in the Text, you have now heard: wherein, ſpeaking of the LORD JESUS, he ſaith, it was the good pleaſure of the Father, that in Him ſhould all fulneſs dwell. He repreſented to us, in the precedent words, the excellency of the Lord JESUS's perſon; in that He is the Image of GOD, the Lord, and the Creator of all things, viſible, and inviſible; then next, His dignity, in that He is the Head of the Church, the beginning, and the firſt-born from the dead; concluding, that He hath the firſt place in all things. The Apoſtle now produceth the reaſon of it, taken from the decree, and will of the Eternal Father. For it was His good pleaſure, (ſaith he) that in Him ſhould all fulneſs dwell. And that we might diſcern, the wiſdom of the Father, in this diſpoſal of the thing, he ſets before us, in the words following, the work, for the effecting whereof, He defigned, and ſent His Son, a work ſo great, and ſo wonderful, as it is evident, that without this fulneſs, which He cauſed to dwell in Him, it was not poſſible, it ſhould be brought to an end. For it is by Him, that He purpoſed to reconcile, and actually did reconcile all things in Himſelf, as well thoſe, that are in Heaven; as thoſe, that are in earth. And for the more full diſcovery, of the greatneſs of this Divine maſter-piece, he toucheth alſo at the means, by which it was accompliſhed, to wit, Peace, which he made by the blood of His Son's Croſs. It was not poſſible, to reunite Heaven, and Earth, and reconcile theſe parts of the Univerſe, that were divided each from other, but by making peace, by extinguiſhing their hate, and removing the cauſe of their enmities; Neither was it any more poſſible, to procure this peace, otherways, then by the ſhedding of a Divine blood, and the offering up a ſacrifice of infinite worth, and by the intervention of a Mediator, who ſhould have p. 85in him, all the perfections, and excellencies of the parties, that were to be reconciled. The greatneſs of the work, ſhews us the quality of the means, that was requiſite to finiſh it; and the quality of the means, doth regulate the faculties, and nature of the perſon, that was neceſſary to do it. To reconcile earthly, and heavenly things in GOD, there was need to make peace; To make peace, there was need of a blood, and a ſacrifice of infinite value; To offer ſuch a ſacrifice, there was need of a perſon, in whom all fulneſs dwelt; that is, who had in Him fully and perfectly, all the graces, and excellencies of Heaven, and Earth. Certainly then, it was an order highly reaſonable, and moſt worthy of the Divine wiſdom of the Father, to make all fulneſs dwell in His CHRIST for the reconciling of Heaven, and earth by making peace through the blood of His croſs. That we may have the fuller view of it, for His glory, and our own conſolation, we will conſider, by His grace, in this action, thoſe three points, that are diſtinctly propoſed us, in the Apoſtles Text. Firſt, the good pleaſure of the Father, that all fulneſs ſhould dwell in CHRIST. Secondly, the work He hath wrought, by the hand of His CHRIST thus furniſhed; namely, the reconciling of all things in Himſelf, as well thoſe, that are in earth, as thoſe, that are in Heaven; and finally, the means, by which He hath executed this great deſign, to wit, making peace, by the blood of the croſs of His well-beloved Son.

For a right underſtanding of the firſt of theſe three points, we muſt enquire, at our entrance, what this fulneſs is, which the good pleaſure of the Father hath made, to dwell wholly in CHRIST; eſpecially ſeeing that Interpreters do not well accord, about it. Some referring it, to the Divinity of our LORD: others, to the graces which were accumulated on Him, after His manifeſtation in our fleſh. It is certain, that the word, Fulneſs, is variouſly taken in the Scripture; and not to ſpeak of other ſenſes it hath, which are beſide our purpoſe, it is ſomtimes referred to the greatneſs of things, and ſignifies, their juſt; their whole, and due meaſure. As when it is ſaid, that Saul fell on the earth, to the fulneſs of his ſtature; that is, all along, 1 Sam. 28.2….1 Sam 28:2ſo as his whole body lay ſtretcht out on the ground; and it is very likely, that it is thus, that St. Paul calleth the Church, the fulneſs, or the compleatneſs of CHRIST; Eph. 1.23,Eph 1:23foraſmuch as being His body, 'tis in it, that His juſt, and due magnitude conſiſteth. Without the Church, He would be an Head without a body, that is, withot a magnitude, and a ſtature proportionate to His ſupereminent Majeſty. It ſeemeth, we might ſo take, the Fulneſs, mentioned in this Text; even, as ſignifying all the graces, and excellencies requiſite to the full, and entire greatneſs, that becomes the CHRIST of GOD; but the word, Dwell, which is annexed to it, doth not comport with it. For it would be an harſh phraſe, and without example in any language, to ſay, that a man's ſtature dwelleth in him. Upon the ſame conſideration, I exclude hence another ſence, which elſe would ſute not ill, with the matter; I mean that, which the term fulneſs hath, when it is put for a full, and whole meaſure, and ſuch as wanteth nothing. We are to obſerve therefore, beſide what hath been ſaid, that the word, fulneſs, doth very commonly, in Scripture, ſet forth that, which filleth any thing; as when one Prophet calleth men, and other creatures, which the earth is full of, the fulneſs of the earth; and another, the fulneſs of a City, all the people, Pſal. 24. …. Amos 6.8. Iſa. 4….10.Ps 24Amos 6:8Isa 4:10that dwell in it; and again another, the fulneſs of the ſea, the Iſles, whereof it is full, with all their inhabitants. And becauſe the forms of things, as Philoſophers ſpeak, their perfections, and qualities, do fill them up, and give them all the beauty they have, like as plants, and living creatures, are the ornament of the earth; people, the glory of Citys; and Iſles, ſo many crownes of the Sea; thence it comes, that by a very elegant figure, the graces, and, perfections of ſuch, or ſuch a ſubject, are termed the fulneſs thereof; for that, without them, it would be empty; and of ſuch a condition, as that rude and uncouth maſs, that Moſes deſcribeth, in the beginning of Geneſis; the earth (ſaith he) was without form and void; Gen. 1.2.Gen 1:2before the LORD clothed it, with theſe ſtately ornaments, and filled it, with that rich abundance, which we now behold upon it. Its in this ſence, that the Apoſtle St. John gives the name of, the Fulneſs of CHRIST, to that total abundance of perfections, and divine graces, which dwelt in Him, His wiſdom, His juſtice, His ſanctification, and His redemption, when he ſaith, that of His fulneſs, we all have received. Joh. 1.16.John 1:16And it p. 86is after the ſame manner, that S. Paul hereafter, by the fulneſs of the Godhead, meaneth all the qualities or properties of the Divine Nature; its Underſtanding, its Wiſdom, its Omnipotency, it's Goodneſs, and Infinite Juſtice, ſaying, That in JESƲS CHRIST dwelleth all the fulneſs of the Godhead bodily. Col. 2.9.Col 2:9It is therefore in this ſenſe alſo, as ſeems to me, that we muſt take the word Fulneſs in this Text; referring it to the things whereof the Apoſtle had even now ſpoken, when he affirmed, That JESƲS CHRIST is the Image of the inviſible GOD; the Firſt-born of every creature, by whom all things were created, and do ſubſiſt; the Head of the Church, the Beginning, and the Firſt-born from the dead, holding the firſt place in all things. For theſe qualities, as you ſee, are the perfections and excellencies partly of the Divine Nature, and partly of the Humane; the former, namely, His being the Image of GOD, and the Maſter and Author of the Creatures, pertaining to the Divine; the latter, to wit, His being the Head of the Church, and the Firſt-born from the dead, to the Humane; ſo as when the Apoſtle, after theſe things, addeth now, For it was the good pleaſure of the Father, that in Him ſhould all fulneſs dwell, it is as much as if He had ſaid, For it was the Fathers will, that there ſhould appear in His CHRIST a rich, and a compleat abundance of all? Divine and Humane perfections; all the beauty, dignity and excellency that repleniſheth heaven and earth, that adorneth the nature of GOD, and of men. And ſo the queſtion which Interpreters debate, whether this Fulneſs ſhould be referred to the Divinity, or to the Humanity of our LORD, is cleared; for this Expoſition comprizeth them both, the eternal Wiſdom and Power of the one, with all its attributes; the Sanctity and Charity of the other, with all the graces which have been given it, without meaſure. This is the All-fulneſs that dwelleth in JESUS CHRIST. And the word Dwelleth, hath here a great deal of Emphaſis. For in the ſtile of Scripture, it ſignifies an abode, not tranſient, and for a time only; but ſuch as is firm, conſtant and durable: So that the Apoſtle ſaying, That all fulneſs dwelleth in CHRIST, doth thereby ſhew us, that this rich abundance of all Divine and Humane perfections, ſhall eternally be in Him; not as the Divine Glory and Majeſtie erewhile, was in the Tabernacle of Moſes, and in the Temple of Solomon, where it lodg'd but for a ſpace; not as the irradiations of the Deity in the ſouls of the Prophets, which they fill'd but for ſome hours; finally, not as the graces and perfections, that do for ſome years only, enrich the bodies and ſpirits of mortal men, old age, and a thouſand other accidents, and in the end death it ſelf, quickly deſpoiling them of the ſame; which makes the ſacred Writers ſay, that the comlineſs of fleſh, and the faſhion of this world paſſeth away, and that it is like to flowers and herbs, in whom beauty tarrieth but a few days; time, without delay, plucking it from them, and defacing all the lineaments of it. Our CHRIST is an eternal Temple, which the Glory of GOD filleth both continually, and for ever. It doth not meerly lodge there; it dwelleth there as in its true and incorruptible Sanctuary. Never ſhall the ſame be void of it. This Fulneſs ſhall abide eternally in Him. But the Apoſtle ſaith, That it was the good pleaſure of the Father, that this fulneſs ſhould dwell in Him.

By the good pleaſure of the Father, he meaneth, according to the ordinary ſtile of Scripture, the determination and order of the Eternal wiſdom of GOD. For CHRIST did not violently ſnatch up this glory, nor did He aſſume it to Him of Himſelf. He receiv'd it by the will of the Father, who gave Him, and ſent Him into the world, pouring into Him all the treaſures of His graces, that we might draw from His fulneſs, all the good we need for our happineſs: But further, it muſt be remembred, that the Apoſtle conſidereth the LORD JESUS here, as CHRIST, and Mediator, and not ſimply as the Son of GOD; he conſidereth Him, in regard of His Office, and not in reſpect to His firſt and original nature; for if you look upon Him this ſecond way, it is clear, that being GOD Eternal with the Father, He receiv'd of Him His Divine Eſſence, with all its fulneſs, not by any Decree of His will, or of His good pleaſure, but by a natural communication, that is to ſay, by an Eternal, Ineffable, and Incomprehenſible generation. The Creation of the world, is a work of the good pleaſure of GOD; the Generation of the Son is a natural act of the Perſon of the Father. The firſt was done in time, the other p. 87is before all time. The world, which is the effect of Creation, had a beginning of being; the Son, who is the fruit of the foreſaid Generation, is Eternal, without beginning, as well as without end of days. But this Son, who is GOD by nature, is CHRIST by the will of the Father, for the name CHRIST, ſignifies an Office, and not ſtrictly an Eſſence, or a Nature. Originally, this Office was not faſtned to the Perſon of the Son. He might have been the Son, without being our Mediator; and had ſubſiſted ſo indeed, if the ſin of man had not intervened; or if the Juſtice of GOD had left us in the miſery, whereinto ſin had precipitated us: But this good and gracious LORD having had compaſſion on us, and reſolved thereupon, to bring us up from thoſe deeps of death in which we lay, did ordain a Mediator who might effect this great work; and inveſted Him with all the qualities and perfections that were neceſſary for this end. It's therefore preciſely under this reſpect, that the Apoſtle conſiders JESUS CHRIST here, when he ſaith, It was the good pleaſure of the Father, that in Him ſhould all fulneſs dwell: He thereby meaneth, it was the Fathers will, that in this Sacred Perſon of the Mediator, who was eſtabliſhed and deſtinated for our ſalvation, all perfection, richneſs, grace, and excellency, ſhould meet together; Divinity and Humanity, filled with the infinite aboundance of all the qualities and properties, that pertain to them, concur. Such being His good pleaſure, He choſe His Son, GOD co-eternal, and co-eſſential with Himſelf, who uniting all the riches of His Deity, with the Humane nature He aſſumed, conſtituteth one only perſon; in the boſom of which, dwelleth all this fulneſs that is neceſſary for the charge of Mediator. Whence it appears, how vain the cavil of Hereticks is, who conclude from this paſſage, that the Deity of the Son is not Eternal, and co-eſſential with the, **As the whoſe Church believe….Fathers, but created, and made, by the will and good pleaſure of the Father. For the Apoſtle doth not ſpeak here, of the original of the perfections that are found in CHRIST, but of their being united and met together in one and the ſame ſubject. I acknowledge, it is by the good pleaſure of the Father, and by the order of His will, that the Godhead of the Son dwelleth in the Mediator. But it thence follows, that this Godhead of His, is an effect of the Fathers will. It was, before it filled the Mediator. The ſame Father, who by His will, united it to our fleſh, for the making up, together with that fleſh, the perſon of CHRIST, had communicated it to His Son from all Eternity, by a natural act of His Eternal underſtanding, that is to ſay, by a Divine Generation. Now it is not in vain, that the Apoſtle here advanceth this aſſertion, That it was the good pleaſure of the Father, all fulneſs ſhould dwell in HIS CHRIST: But he doth it, with deſign to **Or ſettle.confirm our Conſciences, in the Religion of the LORD JESUS only. For theſe Coloſſians (as we ſhall ſee hereafter) were tamper'd with by Seducers, who mingled the Moſaical Ceremonies with the Goſpel, and the worſhipping of Angels, with the ſervice of the LORD; the Apoſtle therefore, doth here timely fortifie theſe Believers againſt this error; and that by two excellent Reaſons; the firſt taken from the dwelling of all fulneſs in JESƲS CHRIST. Poor men, ſaith he, what ſeek you for, either in Moſes or in Angels? we have all in JESUS CHRIST. There is no good, no perfection, nor excellency, either in GOD, or in the Creature, but dwelleth in this Soveraign LORD. Having Him, we have no need at all to go unto others; ſince in Him we find all. The other Reaſon is taken from the Will of GOD, the ſupreme rule of Religion; the only thing that is ſufficient to ſettle the agitation, and natural diſtruſt of our Conſciences. As for JESUS CHRIST (ſaith he) it was the good pleaſure of GOD, that in Him ſhould all fulneſs dwell. The Father hath ſet up Him, to be the ſpring of our ſalvation. But as for Moſes and Angels, we do not ſee, that ever it was the will of the Father to give them ſuch a dignity. Dear Brethren, now that our faith is fought againſt with the like errors, let us arm it alſo with the ſame reaſons. If the Adverſary ſend us to Angels and Saints; let us anſwer him, that the LORD JESUS ſufficeth us; that having Him, we can want nothing; ſince all fulneſs dwelleth in Him. I will not enquire for the preſent, what theſe Angels and Saints are, whom you recommend to me; whether they have indeed that merit, and that righteouſneſs, and that authority which I need for the expiation of my ſin, and for opening the houſe of GOD to me. p. 88How rich, and how abounding ſoever you repreſent them to me, I may let paſs their ſtore; this CHRIST, whom I embrace, having all fulneſs dwelling in Him. Let them be all that you pleaſe, they will want however ſome part of that infinite plentifulneſs, which overfloweth in our CHRIST, And how zealous ſoever you be for their glory, yet you durſt not preſume to ſay, that all fulneſs dwelleth in them. How great is your imprudence, to go hither and thither a groping in pits and ciſterns, while you have near you ſuch a living and inexhauſtible fountain? Grant, that the worſhipping of Saints is not criminal (which yet it evidently is) it is notwithſtanding ſuperfluous; foraſmuch as it hath nothing in it, but we find the ſame better in the fulneſs of JESUS CHRIST. But the other conſideration which the Apoſtle ſets before us here, is of no leſs force, That it was the good pleaſure of the Father, all fulneſs ſhould dwell in His CHRIST. My Faith, yea our Adverſaries attends on the will of GOD. This will is its object, and its rule. I cannot relliſh either Doctrine or Service, that is not conform thereto. Tell me, how you know it is the good pleaſure of GOD, that this fulneſs of merit and power, which you aſcribe ſomtimes to Saints departed, ſomtimes to your Pope and his Miniſters, doth indeed dwell in them? As for the LORD JESUS, whom I adore, and in whom I ſeek all my bliſs, the Father hath proclaimed from Heaven, That He is His welbeloved Son; His Scriptures declare, That He hath committed all judgment to Him; and, That all fulneſs dwelleth in Him. But as for thoſe others, whom you have taken for objects of your Devotion, and to whom you have recourſe for your ſalvation; you cannot ſhew me any thing ſemblable of them. Certainly then, it muſt be vouched, that all your Devotion in this behalf, is but a Will-worſhip, founded only on your own paſſion, and the fancy of your Leaders, not upon the good pleaſure of the Father. It is ſtrange fire, that hath iſſued out of the earth, and not been kindled from Heaven: Such as cannot, without crime, either enter into, or be uſed in the Sanctuary of GOD.

But I return to the Apoſtle, who having ſaid, That it was the good pleaſure of the Father, all fulneſs ſhould dwell in CHRIST; doth add, And by Him to reconcile all things in Himſelf; both thoſe that are in Heaven, and thoſe that are in the earth. This is the great Maſter-piece of the good pleaſure of GOD: the end for which, His will was, that the fulneſs of all Divine and Humane perfections ſhould be ſeated in CHRIST. And this is that, which the particle, and, uſed by the Apoſtle, doth ſignifie: It doth not meerly connect the two parts of his diſcourſe; but importeth moreover the conſecution, and the dependance of the latter on the former; as if He had ſaid. It was the good pleaſure of the Father, that in JESUS CHRIST ſhould all fulneſs dwell, and ſo reconcile, or to the end that He might reconcile all things by Him. For all this fulneſs, which the Father would that His CHRIST ſhould have dwelling in Him, was neceſſary for His effecting this Reconciliation. There needed he ſhould have the power, and the holineſs, and the wiſdom of the Divinity; and together with it, the humility, and the obedience, and the meritorious ſufferings of the Humanity, that he might finiſh this deſign: He could not have been able, to re-unite Heaven and Earth with leſs preparations.

Let us ſee then what this work is, this Reconciling, the Apoſtle ſpeaks of, of all things Terreſtrial and Celeſtial, in GOD, by JESƲS CHRIST. It is clear by the Scriptures, that JESUS CHEIST hath, by His death, reconciled men unto GOD, ſo as He hath appeaſed His wrath, and opened to us the Throne of His grace, as the Apoſtle teacheth us in divers places, and particularly in the Epiſtle to the Romans, Rom. 5.10, 11. 2 Cor. 5.18.Rom 5:10Rom 5:112 Cor 5:18where he ſaith, That we have been reconciled to GOD by the death of His Son, and elſewhere, That GOD hath reconciled us to Himſelf by JESƲS CHRIST. But it ſeems, that this is not preciſely that Reconciliation which S. Paul meaneth here: Firſt, becauſe the things in heaven, which he expreſly puts among the parties reconciled, have no part therein; the Angels, that dwell in the Heavens, pure and holy as they are, having never fallen into any alienation from GOD. Secondly, becauſe of that Reconciliation the Apoſtle will ſpeak inſtantly, in the words immediately following, in which he ſaith, Having made peace by the blood of His croſs, ſo as the former words muſt of neceſſity be referred to ſome other p. 89Reconciliation; except we will render the language of this Divine Writer, culpable of a vain and fruitleſs repetition. The truth is, they that underſtand theſe words of Reconciliation with GOD, do find themſelves much intangled in the matter, and have recourſe to divers means, for clearing them of this difficulty. Some affirm, that though the Angels be holy and bleſſed, yet they were not exempt from needing the death of JESUS CHRIST, to merit and obtain their confirmation and perſeverance in the eſtate they had; a bold Doctrine, and ſuch as it is hard to find any foundation for in the Scripture. For by this reckoning, JESUS CHRIST ſhould alſo be the Mediator of Angels; a thing, that ſeems to croſs the end, and the true nature of this Office; Firſt, becauſe a Mediator ſhould partake of the nature of the parties whom he reconcileth, as you ſee, that JESUS CHRIST, the Mediator between GOD and men, is GOD and man; whereas He took not the nature of Angels. Secondly, becauſe every Mediator interveneth between parties that are at difference; whereas the Angels are, and ever were at perfect accord with GOD, holily obeying His will. Laſtly, becauſe the blood of JESUS CHRIST was ſhed, only to waſh away ſin; and the Scripture every where repreſents, the people of GOD's Covenant, His redeemed ones, and thoſe whom He hath ſaved, as juſtified and cleanſed from their filth; for which there was no place in the nature of Angels; they being pure and clean from all ſin. For as to that of Job, That GOD putteth no truſt in His ſervants, Job 4.18.Job 4:18and doth ſet light by his Angels; it is evident, and acknowledged by all Chriſtians, that this is not ſaid, to accuſe thoſe bleſſed Spirits, or to ſuggeſt, that if they were tried by the ordinary and legal juſtice of GOD, they would be found guilty, and have need of pardon; but rather to ſignifie, either that the Authority of GOD over His creatures, is ſo great and ſo abſolute, as He oweth nothing to the Angels themſelves, how exquiſite ſoever their Sanctity be; the light of glory wherewith He crowns them, being a gift from His own bounty, and not the due reward of their merit; or elſe, that the infinite purity of this Supreme Majeſtie, is ſo ſplendid and ſo glorious, that the light of the moſt holy Spirits fadeth before Him, and is found dusky and defective, in compariſon of Him: as the ſhining of our lights, and of the Stars themſelves, doth diſappear at the brightneſs of the Sun. Others therefore not able to ſavour (and for juſt cauſe, I think) this Doctrine, that the Angels were reconciled to GOD by JESUS CHRIST; to exclude them from this paſſage, do reſtrain the Apoſtle's words to men only, underſtanding by the things that are in Heaven, the already hallowed ſpirits of the faithful, which death had taken out of this world; and by the things that are on earth, the faithful that yet live here beneath in fleſh. But, not to diſſemble, this Expoſition ſeemeth both forced and frigid. Forced, becauſe the Scripture, by things in heaven, ordinarily meaneth the Angels, whoſe element, and natural habitation (as you know) the heavens are; whereas ſouls ſeparated from their bodies, are receiv'd in and lodged there, by a Supernatural grace and diſpenſation. Frigid, becauſe the ſenſe it attributeth to the Apoſtle, no way anſwers the ſublimity and dignity of his words. For if his aim were to expreſs nothing, but that the faithful are reconciled to GOD, what need was there to divide them into two ranks; ſome, that are on the earth; others, that are in the heavens? Who doubts, but He reconciled theſe, as well as thoſe? But without queſtion, he purpoſed to magnifie this work of GOD by JESUS CHRIST; and to this end, ſaith, that it extendeth not to men alone, that are reconciled to the Father, by the efficacy of the croſs of the LORD; but that it hath effect in heaven it ſelf, re-uniting and reconciling the things that are there. What ſhall we ſay then to theſe difficulties? and in what ſenſe ſhall we take the Apoſtle's words, That GOD hath reconciled all things in Himſelf, both thoſe that are on earth, and thoſe that are in heaven? Dear Brethren, we will leave them in their genuine and ordinary ſenſe, and ſay, that theſe expreſſions do ſignifie, the recompoſing and re-uniting of the creatures, both Terreſtrial and Celeſtial; not with GOD, but among themſelves, with each other. For as in a State, the Subjects have a twofold union; one with their Prince, on whom thy all depend; another among themſelves, being as members of the ſame Political Body, joyned together by the bond of mutual p. 90concord, amity and correſpondence: In like manner is it with things Celeſtial and Terreſtrial; the two principal parties of this great State of GOD's, which we cal the Univerſe. Beſides the union they have with GOD, as their Soveraign Monarch, from whoſe bounty they receive the being and the life they enjoy; they have another alliance and conjunction one with the other, as parts of one Corporation, having been formed and qualified for mutual commerce. It's in this relation, and in this union, that the beauty and perfection of the Univerſe doth conſiſt, when Heaven and earth have amicable entercourſe, and conſpire to one and the ſame end, with an holy, and a reciprocal affection. Sin having broken the firſt union, and ſeparated man from his Creator; by the ſame means diſſolved the ſecond, looſning us from the creatures. For, as again in a ſtate, when one part of the Subjects riſeth againſt the Sovereign, the reſt that remain in their duty, preſently break with the Rebels; and inſtead of the commerce they held before with them, do make cruel and implacable war upon them, while they continue in their diſobedience. Such hath the event proved in the world. Man had no ſooner rebell'd againſt GOD, but heaven, and all that remained in His obedience, brake with man. Whole Nature took up arms againſt this Rebel, and would have even then utterly ruin'd him, if the Counſel of GOD, who would not deſtroy us, had not hindred it. And as from one diſorder, there never fail to ſpring up divers others; this firſt rupture of man with GOD, and the good Creatures, brought forth divers others indeed, rending mankind it ſelf into ſeveral pieces; the one, divided from the other by diverſity of Religions, and the averſions and animoſities that attend it. Such was the ſad and diſmal eſtate of the world; the end whereof could be nothing elſe, but ruine and eternal perdition: Therefore GOD to reſtore its primitive beauty, yea to raiſe it to a perfection higher than that of its firſt original, reconciled all things by His CHRIST, both Terreſtrial and Celeſtial. He took away the wars, the hatreds, and the averſions that divided them; and reduced them all into that union which they ought to have, for His glory, and their own good. As to things on earth, you know what was the enmity, and the ſeparatedneſs of the Jews and Gentiles, whom the Law, as a partition wall, did bar off from the fellowſhip of the people of GOD. CHRIST laid this entercloſe even with the ground, and recalling the Gentiles, aſſociated and rea-allyed them with the Jews, to make them thenceforth one only and the ſame people. He did as much to the diſtinctions that ſeparated, the more Polite Nations, from the Barbarous; the Latines, from the Greeks; the Eaſt, from the Weſt: the North, from the South. He removed all theſe marks and differences, and united all Nations, Sects and conditions into one only people, into one only body, namely His Church. It's thus, that things on earth were reconciled. As for things in heaven, it was the good pleaſure of the Father, to reconcile them alſo by His Son. For the Angels, the true Citizens of heaven, were our foes, after ſin; whereas they are henceforth our Friends, and our Allies, united with us under JESUS CHRIST, our common Head. Aforetime they were armed againſt us with flaming ſword; now they fight for us, and encamp about us. They did drive us off, from the entrance into Paradiſe: Now themſelves do bear our ſouls thither, at their departure out of this life. They take part in our intereſts, they are ſad at our diſaſters, and rejoyce at our amendment. And to teſtifie how delightful this Reconciliation is to them, they ſaluted the birth of our Lord, who came to make it, with their ſongs and melodies. For it they glorified GOD, and bleſſed and congratulated men. But as the miſchief of our ſin communicated it ſelf to all the parts of the Univerſe, even thoſe that are without life, putting them all in diſorder, and ſubjecting them unto vanity; ſo I account, that this bleſſed Reconciliation muſt be extended even to them alſo. The will of GOD was to comprehend them alſo in it, re-uniting the heavens with our earth, and all the Elements with us. For heaven, which had nothing but Lightnings and Thunder for us, and that would rather have been reduc'd to nothing, than receive us into its courts, is now liberal towards us of its comfortable light, and openeth to us the moſt ſecret Sanctuaries of its glory. Life is at accord with us, Immortality is in good intelligence with our fleſh, the Grave is p. 91no longer our enemy, the Elements ſhall be ſerviceable to our welfare: they ſhall work no more againſt us. And ſo you ſee, how the will of GOD was, to reconcile things on earth, and things in heaven by His Son; and reduce all the parts of the Univerſe unto good terms, each with other. This great work is begun, the foundations of it are laid, the pledges of it are given us. But it will not be perfectly accompliſhed until the latter day; when the world, freed from the bondage under which it yet groaneth, ſhall appear entirely changed; its new heavens, and its new earth, and its new elements, with the Angels, and the Saints, and all its other parts, conſpiring together in an eternal concord, and an inviolable correſpondence, to the glory of their common Creator, who ſhall then be all in all, 1 Cor. ….as the Apoſtle elſewhere ſaith. And it's this, in my opinion, which he meaneth in this place, when he ſaith, That the Father would reconcile all things in Himſelf (as the Original preciſely runneth.) For theſe words ſignifie, not the term, but the end and event of this Reconciliation; that is to ſay, that it ſhall be made, not with GOD (as the greater part of Expoſitors have underſtood it) but for the glory of GOD. For it is plain, that heavenly things were not reconciled with GOD; for they never were at odds with Him. But it is no leſs evident, that their Reconciliation with us, in the ſenſe we have explained it, will redound to the glory of GOD, when this whole Univerſe ſhall return entirely to its true and due union. It's this therefore the Apoſtle intendeth, when he ſaith, That it is the good pleaſure of the Father to reconcile all things in Himſelf; that is, for Himſelf.

It remains now, that we ſpeak of the means which GOD made uſe of, to bring this great work of the Reconciliation of the world to its end. S. Paul ſhews it us, when he addeth, Having made peace by the blood of the croſs of CHRIST. The war that man had with GOD, in conſequence of his ſin, was (as we ſaid afore) the true and only cauſe of the bad intelligence we were in with the Angels, and the other parts of the World. Whence it is clear, that to make the latter ceaſe, there needed only an extinguiſhing of the former: that is, to reconcile us with the Creatures, there needed only a recovering us to the favour of the Creator. This is the means that the Father, in His Soveraign Wiſdom, made uſe of. And it's this the Apoſtle meaneth, when he ſaith, That He made peace; that is, ours, having pacified His own Juſtice, and quenched all the burning of His wrath againſt us. 'Tis by the Sacrifice that JESUS CHRIST, offer'd on His Croſs, that this miraculous change was wrought. This precious blood contented the Juſtice of the Father, and the odour of this Divine Burnt-offering ſweetned His Spirit, and of ſevere and inexorable as He was, rendred Him propitious and favourable to us. Inſtead of fulminating His avenges, He tenders us the arms of His love; and no man is ſo wretched, but He is ready to receive him, provided he accept the promiſe of His mercy with an humble faith. It is not long ſince, that upon one of the Texts foregoing, we treated of the reality, the worthineſs and neceſſity of this Satisfaction, by which the Lord JESUS made our peace with the Father, through the ſhedding out of his blood on the Croſs, and the voluntary ſuffering there for us, and in our room, the curſe which our ſins deſerved. Therefore we will diſpenſe with our ſelves, for ſpeaking more of it at this time; and to conclude the Exerciſe, will content our ſelves with the noting briefly, upon each of the three Points explained, the principal heads of Conſolation and Edification which they contain.

And here, dear Brethren, which ſhall we moſt admire? the goodneſs of the Father, and the will He had to raiſe us up from our fall, and to reconcile us with the whole Creation, whoſe hatred and averſion we had incurred; or His unſpeakable wiſdom, in the ordering of this great work, and in the means he elected and imploy'd to compaſs it; or the love of the Son, who for our welfare, ſpared not his own blood? Sinner, approach the Throne of GOD with boldneſs. He is no longer environed with flames, and Lightning flaſhes. He is full of grace and clemency. Fear not His indignation or His ſeverity, Peace is made. Your Rebellions are expiated. your ſins are purged. GOD requires nothing of you but Faith and Repentance, His Juſtice is contented; and doubt not, but the ſatisfaction it hath received is ſufficient. p. 92He that made it for you, is the Well-beloved of the Father, the Lord of glory, in whom all fulneſs dwelleth. You will find abundantly in Him all the good things that are neceſſary for your felicity; the light of wiſdom, to diſſipate your darkneſs, and illuminate your underſtandings, unto a perfect knowledge of Divine things, a righteouſneſs moſt compleat, and of proof every way, to juſtifie and exempt you from the Curſe of the Law, and to open the entrance of the Tribunal of GOD to you: A moſt efficacious Sanctification, to mortifie the luſts of your fleſh, and fill you with Charity, Honeſty and Purity: And a moſt plentiful Redemption, to deliver you from death, and from all the evils that have connexion with it, and put you in Eternal poſſeſſion of Immortality. Make your advantage of this Divine Well of Life. Give no ear to them that call you any otherwhere. You are happy enough, if you poſſeſs the LORD JESUS. He is the only Prince of Salvation, the Way, the Truth, and the Life. And as for Creatures, whether Earthly or Heavenly, fear them not. If you are JESUS CHRIST's they ſhall do you no evil. He hath reconcil'd them all to you. He hath taken out of them, all the will, and all the power they had to hurt you. They deſire your good, and ſecretly favour you, owning you for their Friends and Allies. Heaven looks down on you in peace, and calleth you up into its holy place. The Angels bleſs you, and direct all your ways. This Earth will hold you no longer, than your common LORD ſhall judge expedient, for His own glory, and your ſalvation. But if this general peace which you have now with GOD and the World do rejoyce you, the means by which it was procured, ſhould no leſs raviſh you; even that blood of CHRIST ſhed out upon a Croſs, the grand Miracle of GOD, the price of your Liberty, the Salvation and the Glory of the Univerſe. What, and how ardent was that love, which gave ſo rich, and ſo admirable a Ranſom for you? What will He deny you, who hath not kept back His own blood from you? who to make you happy, abhorred not a Croſs, the moſt infamous of all puniſhments? who to raiſe you up to the moſt eminent Contentments, underwent the extremeſt Dolours? the loweſt diſgrace, to bring you unto higheſt glory? the Malidiction of GOD, to communicate to you His Benediction? O over-happy Chriſtians, if you could diſcern your bliſſes! Where is the anguiſh of Spirit, or the trouble of Conſcience, or the loſs, or the ſuffering, or the reproach, which the meditation of this love ſhould not conſolate? Who ſhall condemn us, ſince the Son of GOD dyed to merit our Abſolution? Who ſhall accuſe us, ſince His Blood, and His Croſs defend us? Who ſhall take from us the Benevolence of the Father, ſince He hath obtain'd it for us, and conſerves it towards us? Who ſhall pluck out of our hands a life, He hath given us? a Salvation, that He hath ſo dearly bought? But, dear Brethren, theſe conſiderations, which open to us ſo rich a Source of Conſolation, oblige us alſo to a ſingular Sanctification. For how great will be the hardneſs of our hearts, if theſe great evidences, which GOD hath given us of His love, do not affect us? if they kindle not in us an ardent affection towards a GOD, who hath ſo loved us? a ſacred and inviolable reſpect towards a Redeemer, who hath done ſo much for us? He hath reconciled and reunited all things in Him, both Terreſtrial and Celeſtial. Let us live then henceforth in ſuch ſort, as may anſwer this happy alliance. Let us no more afflict heaven, no more ſcandalize the earth, by the impurity of our deportments. Let us labour, in conjunction with all the Creatures, for the ſervice, and to glory of our common LORD. Imitate we the purity, the zeal, and the obſequiouſneſs of thoſe Celeſtial Spirits, into whoſe Society we are entred, by the benefit of this Reconciliation. Let us be cloathed, as they are, with a beautiful and pleaſing light. Our lot is, to be one day like them, in Immortality; let us be ſo, for the preſent in Sanctity. Our peace is made with GOD. Let us not make war upon Him any more. He hath pardoned p. 93us all the exorbitancies and rage of our Rebellion; never turn we to any of them again. He will be our good LORD, and gracious Maſter. Be we His faithful Subjects, and obedient Servants. Let the Blood of CHRIST wipe away both our guilt, and our filth. Faſten we our old man to His Croſs; Let the nails that there pierced His fleſh, pierce alſo the members of ours. Let the Croſs that made Him dye, make to dye all our luſts; and extinguiſh by little and little in us, that earthly, carnal and vicious life, which we derive from the firſt Adam, to regenerate and raiſe us up again with the ſecond, unto a new, an holy, and ſpiritual life, worthy of that Blood, by which he He hath purchas'd it for us, and of that Spirit, by whom He hath communicated the beginnings of it to us, and of that Sanctuary of Immortality, where He will fully finiſh it one day, to His own glory, and our eternal bleſſedneſs. Amen.