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then into a new and divine life on earth, and in the end raise all his people to a glorious re-union of their bodies and spirits; and, christian friends, we hope for a participation of that glory, and to find him with many other dear departed friends, shining in all the beauties of unfading immortality, Amen and Amen.

SERMON III.

HEAVEN AND EARTH RECONCILED BY THE

MEDIATION OF CHRIST.

COLOSSIANS I. 19, 20.

For it pleased the Father, that in him should all fullness dwell!

And, having made peace through the blood of his cross, by him to reconcile all things unto himself, by him, I say, whether they be things in earth, or things in heaven.

In these words we contemplate a plan of astonishing grace, grandeur, and extent; a plan formed in heaven, but embracing the whole earth, as well as all things which are in heaven. The principles too are laid down, which ensure its glorious completion, and which ascertain our duty and obligations in relation to this great and gracious design. These subjects cannot be unsuitable matter of discourse, when assembled for the very purpose of prosecuting that important object. You, my highly respected friends, brethren, and fathers, will, without my assistance, find in these topics much pleasing, and useful, and animating instruction and encouragement. You are as well disposed too, I trust, as you are able, to supply my defects, and to receive, with indulgent candour, such plain thoughts as I have to offer. May the great Master of assemblies be present to solemnize every mind, to accept of our worship and service, and to crown every Missionary exertion with his rich and effectual blessing!

We begin with calling your attention to the wonderful design, held forth in our text, of “God “ reconciling by Christ all things unto himself, o whether they be things in earth, or things in " heaven." The first thing to be observed, in illustration of the truths thus set before us, is, “ the bringing sinners to God, in and by Jesus ** Christ.” For though things only be mentioned, it appears on the very face of the subject, and from the whole context, that persons are primarily intended, who are to be redeemed unto God. Jesus is evidently set forth as the concentrating point of universal communion, and it is not less evident, that when sinners are effectually drawn to that point, they immediately meet with God as their God, Friend and Father. He and his

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Son are one, and agree in one. They can neither be divided in nature, nor for a moment be separate in design. Indeed the gospel is a minis. try of reconciliation, revealing God as in Christ, reconciling the guilty to himself, not imputing their trespasses unto them. Accordingly what is represented in our text, as the reconciliation of things, is explained in the two following verses of persons: “ Even you,” says the Apostle, ss who were sometime alienated, and enemies in

your mind by wicked works, yet now hath he ; * reconciled in the body of his flesh, through

death, to present you holy and unblameable, " and unreprovable in his sight.” In the whole scheme of redemption, the Father and Son are ever conjoined in the closest and most intimate manner, so that we are no sooner united to the one, than we are with equal favour and effect connected with the other. The Son was sent, and came for our salvation. He came, that, by. his appointed voluntary and accepted mediation, he might restore us to the forfeited favour, the lost image, and eternal fellowship of God, as his Father, and our Father, his God, and our God, What else, or less, can be meant by the Apostle's assertion, Eph. i. 6, 7that, “ To the praise of

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