first chapter, where he fays that

image of the invifible God, the

Chrift is the

first born of

every creature: for by him were all things created that are in heaven and that are in earth, whether thrones or dominions, principalities or powers, vifible and invifible; all things are created by him and for him. And by him all things confift. And he is the head of the body, the church, who is the beginning, the first born from the dead; that in all things he might have the preeminence. For it pleased the father that in him fhould all fulness dwell. And having made peace through the blood of his crofs, and by him to reconcile all things unto himself, by him, whether things in earth or things in heaven. And you that were fometimes 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 unreproveable in his fight. If ye continue in the faith grounded and fettled, and be not moved away from the hope of the gofpel, which ye have heard and which was preached to every creature under heaven.

Chrift is declared here to be in poffeffion of matchless dignity and pre-eminence; that he acquired it by lupporting a public character and headship over the universe in a firft and fecond creation. He firft created it, and then reconciled it: in the firft, he threw it into its initial ftate, and in the fecond, raised it to its height of glory.

This new creation is called a reconciliation unto God, because it is bringing all things into a condition, wherein they tally, and agree with the divine mind and will. Mankind needed it because by wicked works they were become enemies, and a quarrel was to be made up. And in order to it, the mediator included and comprehended them in his own body, and carried them through death, and landing on the other fide, prefented them all before God: and upon examination they were found holy, unblameable and unreproveable, and fo were fully and perfectly reconciled to their creator. This the Colloffians were to believe firmly and immoveably, else they would lofe all the benefit of it. But the whole univerfe in all its parts vifible and invifible, did as really need a reconciliation as mankind. For though

there

there was no quarrel on either fide, yet there was a defect. Because, as the creation was as yet without that degree of glory which was intended and measured for it in the divine mind, there was in a certain fenfe, a disagreement between the idea and the object. But when the mediator threw the whole into the grandeur and beauty intended and willed by the creator, then there was a perfect reconciliation, for the idea and the object exactly agreed. And before this took place, there could be no reconciliation, for there was always fomething lacking, which occafioned a difagreement, and looking out for what was yet to come. But when the whole, by the wisdom and energy of Jefus Chrift, was driven to its utmost ftate of glory; then the divine idea, and its external object, perfectly measured and answered each other. And thus all things in nature, vifible and invifible, animate and inanimate, rational or irrational were reconciled to God.

The gospel therefore is the gospel of every creature, under and above the heavens, containing their first and fecond creation, their existence and reconciliation to God in a perfect state. On

this account it was, that our Savior commanded the apoftles to preach the gospel to every creature; that is, to declare that it contained the being and defign of all, and held forth their natures, provifions, existence and ftations; their initial and perfect conditions. And on this account it is truly ftiled the gospel of the glory of God.

For the fame reafon, all nature, the heavens, with fun, moon, ftars and all things contained in them; the earth with all mountains, vallies, feas, rivers, fountains and living creatures, are often addreffed by name, by God and the infpired preachers of the gospel in all its difpenfations; and are called upon to rejoice and praise God, as being all deeply interested in the subject. Give ear O ye heavens, and I will fpeak, hear O earth the words of my mouth: my doctrine fhall drop as the rain, my fpeech fhall diftil as the dew; as the small rain upon the tender herb, and as the showers upon the grass. Hear O heavens and give ear O earth, for the Lord hath spoken. Says God to man, I have blotted out as a thick cloud thy tranfgreffions, and as a cloud thy fins: return unto me, for I have redeemed thee.

Sing

Oye heavens, for the Lord hath done it; fhout, ye lower parts of the earth: break forth into finging, ye mountains, O forest and every tree therein; for the Lord hath redeemed Jacob, and glorified himself in Ifrael. Says he, upon the fame occafion elfe where, Sing O heavens, and be joyful O earth, and break forth into finging O mountains, for the Lord hath comforted his people and will have mercy upon his afflicted. Thus all the crea

tures are in the old teftament addreffed and interested in the redemption.

But the new Teftament is, more express and clear. In Romans 8. 19. it is faid, The earnest expectation of the creature waiteth for the manifeftation of the fons of God, For the creature was made fubject to vanity, not willingly, but by reafon of him who hath fubjected the fame in hope. Because the creature itself also, shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travelleth in pain together until now. And not only they, but we ourselves alfo which have the first fruits of the fpirit, even we ourselves groan within ourselves,