For, at the general resurrection, (which is rooted in the resurrection of Christ, and so hath relation to him) the creature 'shall be delivered from the bondage of corruption into the glorious liberty of the children of God; for which the whole creation groans, and travails in pain yet'. (Rom. viii. 21.) This deliverance then from this bondage the whole creature hath by Christ, and that is their reconciliation. And then are we reconciled by the blood of his cross, when having crucified ourselves by a true repentance, we receive the real reconciliation in his blood in the sacrament. But the most proper and most literal sense of these words, is, that all things in heaven and earth be reconciled to God (that is, to his glory, to a fitter disposition to glorify him) by being reconciled to another in Christ; that in him, as head of the church, they in heaven, and we upon earth, be united together as one body in the communion of saints. A very meagre and inadequate interpretation of this sublime text. The philosophy of life, which will be the 'corona et finis coronans' of the sciences of comparative anatomy and zoology, will hereafter supply a fuller and nobler comment. Ib. p. 9. A. and B. The blood of the sacrifices was brought by the high priest 'in sanctum sanctorum', into the place of greatest holiness; but it was brought but once, 'in festo expiationis', in the feast of expiation; but in the other parts of the temple it was sprinkled every day. The blood of the cross of Christ Jesus hath had this effect 'in sancto sanctorum', &c. ... '(to)' Christ Jesus. A truly excellent and beautiful paragraph. Ib. C. If you will mingle a true religion, and a false religion, there is no reconciling of God and Belial in this text. For the adhering of persons born within the Church of Rome to the Church of Rome, our law says nothing to them if they come; but for reconciling to the Church of Rome, for persons born within the allegiance of the king, or for persuading of men to be so reconciled, our law hath called by an infamous and capital name of treason, and yet every tavern and ordinary is full of such traitors, &c. A strange transition from the Gospel to the English statute-book! But I may observe, that if this statement could be truly made under James I, there was abundantly ampler ground for it in the following reign. And yet with what bitter spleen does Heylyn, Laud's creature, arraign the Parliamentarians for making the same complaint! Serm. II. Isaiah vii. 14. p. 11.