life above, is indeed alone worthy the name, and this we have here, in comparison, let it not be called life, but a continual dying, an incessant journey toward the grave. If you reckon years, it is but a short moment to him that attains the fullest old age; but reckon miseries and sorrows, it is long to him that dies young. Oh! that this only blessed life were more known, and then it would be more desired. Grace. This is the tenor of this heirship, free grace; this life is a free gift. No life so spotless, either in marriage or virginity, as to lay claim to this life upon other terms. If we consider but a little what it is, and what we are, this will be quickly out of question with us; and we shall be most gladly content to hold it thus, by deed of gift, and shall admire and extol that grace which bestows it. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.-John ii. 11. THE miracle, truly, of our Lord Jesus Christ, by which he made the water wine, is not marvellous to those who know that God wrought it. For he that made wine on that day at the marriage-feast in those six water-pots, which he commanded to be filled with water, the same every year does the like in vines. For as what the servants put into the water-pots was changed into wine by the operation of the Lord, just so what the clouds pour forth is changed into wine by the operation of the same Lord. But at the latter we do not marvel, because it happens every year; by constant use it hath lost our wonder. For indeed it challenges greater consideration than that which was done in the water-pots. For who that considers the works of God, by which this whole world is governed and administered, is not amazed and overwhelmed with miracles? The force and virtue of a single grain of any sort of seed, it is a great thing, a thing that awes one while considering it. But, forasmuch as men, intent on another object, have lost the consideration of the works of God, by which they should daily ascribe praise to him as the Creator; therefore God hath reserved to himself certain extraordinary and unwonted actions, that by marvels he might, so to speak, rouse men from their slumber to worship him. A dead man rose again; men marvelled: so many are born every day, and no one marvels. If we consider more thoughtfully, it is a greater miracle for one to be who was not, than for one to come to life again who was. Yet the same God, the Father of our Lord Jesus Christ, doth all these things by his word, and not only did he create, he governs also. The former miracles he did by his blood, which was God with God: the latter miracles by the same, his Word incarnate, and for our sakes made man. As we marvel at those things which have been done by the Man Jesus, let us marvel at those also which have been done by the God Jesus. By the God Jesus were made heaven and earth, and the sea, and all the garniture of the heaven, the plentifulness of the earth, the prolific fruitfulness of the sea: all these things which come within the eye's range were made by Jesus God. And we behold these, and if his Spirit is in us, they please us in such wise, that we praise the author of them; not in such wise, that turning to the works we turn from their author, turning our faces, after a sort, to the things made, and our backs to him who made them. These things indeed we see, and they lie within the eye's range. What say we of those which we do not see, such as Angels, Virtues, Powers, Dominions, and every inhabitant of this supercelestial fabric which is not within our eye's range? Howbeit, angels too, when it hath been meet, have often shown themselves to men. Did not God make all these by his Word, that is, by his only Son our Lord Jesus Christ? What say we of the human soul itself, which is not seen, and yet by the works which it manifests in the flesh, raises great admiration in considerate persons? by whom was it made, but by God? and through whom, but through the Son of God? But not to speak as yet of the soul of man: the soul of any brute, think how this doth govern its proper mass, putting forth into exercise the several senses, the eyes to see, the ears to hear, the nostrils to smell, the taste to discern flavors, the members, lastly, to perform each its proper office! Is it the body, that works these effects? Yet this soul is not visible to the eye, but it moves admiration by the effects which it works. Now proceed to the consideration of the human soul, which God hath endued with understanding to know its Creator, to discern and distinguish between good and bad, that is, between right and wrong; how many things doth it by means of the body? Mark well the whole world ordered in the great human commonwealth: with what administration, with what orders of authorities, constitutions of states, laws, manners, arts! The whole of this is wrought by the soul, and yet this force and efficacy of the soul is not seen. When it is withdrawn, the body lies a lifeless carcass: but when it is present in the body, first, it acts as the salt, if one may so say, which cures it, by drying up the corrupt humors. For all flesh is corruptible, and becomes putrid, unless checked by a certain curing quality of the soul. But this our soul has, in common with the soul of the brute. The qualities which rather call for admiration, are those which I have mentioned, those, namely, which belong to the mind and understanding: in which also man is renewed after the image of his Creator, after whose image he was made. How great will be this force and efficacy of the soul, when this body shall have put on incorruption, and this mortal have put on immortality! If it can work so great effects through corruptible flesh, what shall be its power through a spiritual body, after the resurrection of the dead! Yet this soul, as I have said, of admirable nature and essence, is a thing invisible, and perceived only by the understanding. Howbeit, this also was made by the God Jesus, for the same is the Word of God. For all things were made by him, and without him was nothing made. Since, therefore, we see such mighty works wrought by the God Jesus, why marvel we at the water turned into wine by the Man Jesus? For he was not in such sort made man, as that he ceased to be God. Man was added to him, not God lost. He then who did this is the same who did all those works. Then let us not marvel that God did it; but let us be filled with love, that among us he did it, that for our restoration he did it. "Let heaven and earth's stupendous frame Display their Author's power; And each exalted seraph-flame, Creator, thee adore. "Thy wondrous love the Godhead show'd Contracted to a span The co-eternal Son of God, The mortal Son of man. "To save us from our lost estate, MARCH 24. That God may be all in all.—1 Cor. xv. 28. FLAVEL. CHRIST will never cease to be the immediate head of the whole glorified creation. God having gathered all the elect, both angels and men, unto a head in him, and he being the bond and centre of that collective body, the whole frame of the glorified church would be dissolved, should he lose his relation of a head to it. Yea, I doubt not but he will for ever continue to be the medium of communion between God and his glorified church: God will still communicate himself to us through Christ, and our adherence, love, and delight, will still be through Christ. In a word, whatever change shall be made, the person of Christ shall still continue to be the eternal object of divine worship, glory, and praise. But when he shall have gathered home all his elect to glory, he will resign his present dispensatory kingdom, and become subject—as man, and as head of that body which he purchased— to his Father himself, "that God may be all in all." 1. All in all, that is, all the saints shall be filled, and abundantly satisfied, in and from God alone; there shall be no emptiness, no want, no complaint: For as there is water enough in one sea for all rivers, light enough in one sun to illuminate all the world; so all souls shall be eternally filled, satisfied, and blessed in one God. Surely, there is enough in God for millions of souls. For if there be enough in God for all the angels, Mat. xviii. 10, yea, enough in God for Jesus Christ, Col. i. 19, there must be enough for all souls. The capacity of angels is larger than ours; the capacity of Christ larger than that of angels he that fills them, can and will therefore fill us, or be all in all to us. 2. All in all, that is, complete satisfaction to all the saints, in the absence of all other things, out of which they were wont to draw some comfort and delight in this world. He will now be instead of all; eminently all without them. We shall derive no more sweetness from food, and sleep, relations, ordinances, and such like things, there will be no more need or use of them, than there is of candles in the sunshine. 3. All in all, that is, God only shall be loved, praised, and admired by all the saints; they shall love no creature out of God, but all in God, or rather God in them all. This is that blessed state to which all things tend, for which the angels and glorified souls in heaven long. Hence it is that there is joy in heaven upon the conversion of any poor sinner upon earth; because thereby the body of Christ mystically advanceth towards its fullness and completeness. No sooner is a poor soul struck by the word to the heart, and sent home crying, O sick! sick! sick of sin and sick for Christ! but the news of it is quickly in heaven, and is matter of great joy there, because they wait as well as Christ for the time of consummation. To conclude, those that went first to heaven before Christ's ascension, were fully at rest with God, and blessed in his enjoyment, and yet upon Christ's ascension thither, their happiness was advanced : It is a new heaven, as it were, to feed their eyes upon the man Christ Jesus there. Those that now stand before the throne, ravished with the face of Christ, and ascribing glory to him for ever, are also in a most blessed state, and are filled with the joy of the Lord. And yet, two things remain to be farther done, before they arrive at their consummation, namely, the restitution of their bodies, which yet lie in the dust, and the delivering up of the dispensatory kingdom, upon the coming in of the fullness of all their fellow-saints; and after that no more alteration for ever, but they shall be both in soul and body for ever with the Lord. What tongue of man or angel can give us the complete emphasis of that word, ever with the Lord? or that of God's being all in all? O what hath God prepared for them that love him! "Meanwhile The world shall burn, and from her ashes spring New Heaven and Earth, wherein the just shall dwell, See golden days, fruitful of golden deeds, With joy and love triumphing, and fair truth. For regal sceptre thee no more shalt need, |