The Fountain of Life
The Fountain of Life opened up: or, a display
of Christ in his essential and mediatorial glory
by John Flavel
The second preparative Act of Christ for his own Death
"The Lord Jesus the same night in which he was betrayed
took bread: And when he had given thanks, he broke it, and said, Take, eat:
this is my body, which is broken for you: this do in remembrance of me.
After the same manner also he took the cup, when he had supped, saying, This
cup is the new testament in my blood: this do you, as oft as you drink [it],
in remembrance of me." 1 Corinthians 11:23-25
Christ had no sooner recommended his dear charge to the
Father, but (the time of his death hastening on) he institutes his last
supper, to be the lasting memorial of his death, in all the churches, until
his second coming; therein graciously providing for the comfort of his
people, when he should be removed out of their sight. And this was the
second preparative act of Christ, in order to his death: he will set his
house in order, and then die.
This his second act manifests no less love than the
former. It is like the plucking off the ring from his finger, when ready to
lay his neck upon the block, and delivering it to his dearest friends, to
keep that as a memorial of him: "Take this, etc. in remembrance of me."
In the words read, are four things noted by the apostle,
about this last and lovely act of Christ, namely, the Author, Time,
Institution, and End of this holy, solemn ordinance.
1. The author of it, The Lord Jesus: It is an effect of
his lordly power, and royal authority; Matth. 28:18. "And Jesus came, and
spoke unto them, saying, All power is given unto me in heaven and earth: Go
you therefore." The government is upon his shoulders, Isa. 9:6. He shall
bear the glory, Zech. 6:13. Who but he that came out of the bosom of the
Father, and is acquainted with all the counsels that are there, knows what
will be acceptable to God? And who but he can give creatures, by his
blessing, their sacramental efficacy and virtue? Bread and wine are
naturally fit to refresh and nourish our bodies; but what fitness have they
to nourish souls? Surely none, but what they receive from the blessing of
Christ that institutes them.
2. The Time when the Lord Jesus appointed this ordinance.
"In the same night in which he was betrayed:" it could not be sooner,
because the passover must first be celebrated; nor later, for that night he
was apprehended. It is therefore emphatically expressed "en tei nukti", in
that same night, that night forever to be remembered. He gives, that night,
a cordial draught to his disciples before the conflict: he settles, that
night, an ordinance in the church, for the confirmation and consolation of
his people, in all generations, to the end of the world. By instituting it
that night, he gives abundant evidence of his care for his people, in
spending so much of that little, very little, time he had left, on their
account.
3. The Institution itself; in which we have the
memorative, significative, instructive signs, and they are bread and wine;
and the glorious mysteries represented and shadowed forth by them, namely,
Jesus Christ crucified; the proper New-Testament nourishment of believers.
Bread and wine are choice creatures, and do excellently shadow forth the
flesh and blood of crucified Jesus; and that both, in their natural
usefulness, and manner of preparation. Their usefulness is very great; bread
is a creature necessary to uphold and maintain our natural life; therefore
it is called the staff of bread, Isa. 3:1. Because as a feeble man depends
and leans upon his staff, so do our feeble spirits upon bread. Wine was made
to cheer the heart of man, Judg. 11:13. They are both useful and excellent
creatures; their preparations, to become so useful to us, are also
remarkable. The corn must be ground in the mill, the grapes torn and
squeezed to pieces in the winepress, before we can either have bread or
wine. And when all this is done, they must be received into the body, or
they nourish not. So that these were very fit creatures to be set apart for
this use and end.
If any object, It is true, they are good creatures, but
not precious enough to be the signs of such profound and glorious mysteries:
it was worth creating a new creature, to be the sign of the new covenant.
Let him that thus objects, ask himself, whether nothing
be precious without pomp? The preciousness of these elements is not so much
from their own natures, as their use and end; and that makes them precious
indeed. A loadstone at sea is much more excellent than a diamond, because
more useful. A penny-worth of wax applied to the label of a deed, and
sealed, may in a minute have its value raised to thousands of pounds. These
creatures receive their value and estimation on a like account. Nor should
it at all remain a wonder to you, why Christ should represent himself by
such mean and common things, when you have well considered that the
excellency of the picture, is its similitude and conformity to the original;
and that Christ was in a low, sad, and very abased state, when this picture
of him was drawn; he was then a man of sorrows. These then, as lively sighs,
shadow forth a crucified Jesus, represent him to us in his red garments.
This precious ordinance may much more than Paul, say to us, "I always bear
about in my body the dying of the Lord Jesus:" That is the thing it
signifies.
4. Lastly take notice of the use, design, and end of this
institution. "Eis ten emen anamnesin", in remembrance, or for a memorial of
me. O there is much in this: Christ knew how apt our base hearts would be to
lose him, amidst such a throng of sensible objects as we here converse with;
and how much that forgetfulness of him and of his sufferings, would turn to
our prejudice and loss; therefore does he appoint a sign to be remembered
by: "As oft as you do this, you show forth the Lord's death until he come."
Hence we observe, suitable to the design of this discourse,
DOCTRINE. That the sacramental memorial Christ left
with his people, is a special mark of his care and love for them.
What! To order his picture (as it were) to be drawn when
he was dying, to be left with his spouse! To rend his own flesh, and set
abroach his own blood to be meat and drink for our souls! O what manner of
love was this! It is true, his picture in the sacrament is full of scars and
wounds: but these are honorable scars, and highly grace and commend it to
his spouse, for whose dear sake he here received them.
"They are marks of love and honor." And he would be so
drawn, or rather he so drew himself, that as oft as his people looked upon
the portraiture of him, they might remember, and be deeply affected with
those things he here endured for their sakes. These are the wounds my dear
husband Jesus received for me. These are the marks of that love which passes
the love of creatures. O see the love of a Savior! This is that heavenly
Pelican that feeds his young with his own blood. We have read of pitiful and
tender women that have eaten the flesh of their own children, Lam. 4:10. But
where is that woman recorded that gave her own flesh and blood to be meat
and drink to her children? Surely the spouse may say of the love of Christ,
what David in his lamentations, said of the love of Jonathan, "Your love to
me was wonderful, passing the love of women." But to prepare the point to be
meat indeed, and drink indeed to your soul, I shall discuss briefly these
three things, and hasten to the application.
First, What it is to remember the Lord Jesus in the
sacrament.
Secondly, What aptitude there is in that ordinance, so to
bring him to our remembrance.
Thirdly, How the care and love of Christ is discovered,
by leaving such a memorial of himself with us.
Remembrance, properly, is the return of the mind to an
object, about which it has been formerly conversant; and it may so return to
a thing, it has conversed with before, two ways; speculatively and
transiently; or affectingly, and permanently. A speculative remembrance is
only to call to mind the history of such a person and his sufferings: that
Christ was once put to death in the flesh. An affectionate remembrance, is
when we so call Christ and his death to our minds, as to feel the powerful
impressions thereof upon our hearts. Thus, Mat. 26:75. "Peter remembered the
word of the Lord, and went out, and wept bitterly." His very heart was
melted with that remembrance; his affections were pained, he could not hold,
but went out and wept abundantly. Thus Joseph, when he saw his brother
Benjamin, whose sight refreshed the memory of former days and endearments,
was greatly affected, Gen. 43:29, 30. "And he lift up his eyes, and saw his
brother Benjamin, his mother's son: and said, Is this your younger brother,
of whom you spoke to me? and he said, God be gracious to you my son. And
Joseph made haste, for his affections did yearn upon his brother, and he
sought where to weep; and he entered into his chamber, and wept there." Such
a remembrance of Christ is that which is here intended. This is indeed a
gracious remembrance of Christ: the former has nothing of grace in it. The
time shall come when Judas that betrayed him, and the Jews that pierced him,
shall historically remember what was done; Rev. 1:7. "Behold he comets with
clouds, and every eye shall see him; and they also which pierced him, and
all kindreds of the earth shall wail because of him." Then I say, Judas
shall remember; This is he whom I perfidiously betrayed. Pilate shall
remember; This is he whom I sentenced to be hanged on the tree though I was
convinced of his innocence. Then the soldiers shall remember; This is that
face we spit upon, that head we crowned with thorns; Lo, this is he whose
side we pierced, whose hands and feet we once nailed to the cross. But this
remembrance will be their torment, not their benefit. It is not therefore a
bare historical, speculative, but a gracious, affectionate, impressive
remembrance of Christ, that is here intended: and such a remembrance of
Christ supposes and includes,
1. The saving knowledge of him. We cannot be said to
remember what we never knew; nor to remember, savingly, what we never knew
savingly. There have been many previous, sweet end gracious transactions,
dealings, and intimacies between Christ and his people, from the time of
their first happy acquaintance with him: much of that sweetness they have
had in former considerations of him, and hours of communion with him, is
lost and gone; for nothing is more volatile, hazardous, and inconstant, than
our spiritual comforts: but now at the Lord's table, there our old
acquaintance is renewed, and the remembrance of his goodness and love
refreshed and revived: "We will remember your love more than wine; the
upright love you," Cant. 1:4.
2. Such a remembrance of Christ includes faith in it.
Without discerning Christ at a sacrament, there is no remembrance of him;
and, without faith, no discerning Christ there. But when the precious eye of
faith has spied Christ, under that veil, it presently calls up the
affections, sayings "Come see the Lord." These are the wounds he received
from me. This is he that loved me, and gave himself for me. This is his
flesh, and that his blood; sic oculus, sic ille manus, etc. so his arms were
stretched out upon the cross to embrace me; so his blessed head hung down to
kiss me. Awake my love, rouse up my hope, flame out my desires; Come forth,
0 all you powers and affections of my soul; come, see the Lord. No sooner
does Christ by his Spirit call to the believer but faith hears; and
discerning the voice, turns about, like Mary, saying, Rabboni, my Lord, my
Master.
3. This remembrance of Christ includes suitable
impressions made upon the affections, by such a sight and remembrance of
him: and therein lies the nature of that precious thing which we call
communion with God. Various representations of Christ are made at his table.
Sometimes the soul there calls to mind the infinite wisdom, that so
contrived and laid the glorious and mysterious design and project of
redemption: the effect of this is wonder and admiration. O the manifold
wisdom of God! Eph. 3:10. O the depths, the heights, the length, the breadth
of this wisdom! I can as easily span the heavens as take the just dimensions
of it. Sometimes a representation of the severity of God is made to the soul
at that ordinance. O how inflexible and severe is the justice of God! What,
no abatement! no sparing mercy; no, not to his own Son? This begets a double
impression on the heart.
(1.) Just and deep indignation against sin; Oh cursed
sin! It was you used my dear Lord so; for your sake he underwent all this.
If your vileness had not been so great, his sufferings had not been so many.
Cursed sin! you were the knife that stabbed him: you the sword that pierced
him. Ah what revenge it works! I remembered that it is storied of one of the
kings of France, that hearing the bishop (as I remember it was Remegius)
read the history of Christ's trial and execution, and hearing how
barbarously they had used him, he was moved, with so tragical and pathetical
a history, to great indignation against Pilate, the Jews, and the crude and
bloody soldiers, and could not contain himself, but cried out, as the bishop
was reading, "O that I had been there with my Frenchmen, I would have cut
all their throats who so barbarously abused my Savior."
To allude to this: when the believer considers and
remembers, that sin put Christ to all that shame and ignominy, and that he
was wounded for our transgressions, he is filled with hatred of sin, and
cries out, O sin, I will revenge the blood of Christ upon you! you shall
never live a quiet hour in my heart. And,
(2.) It produces an humble adoration of the goodness and
mercy of God, to exact satisfaction for our sins, by such bloody stripes,
from our surety. Lord, if this wrath had seized on me, as it did on Christ,
what had been my condition then! If these things were done to the green
tree, what had been the case of the dry tree?
Sometimes representations, (and not common ones), are
made of the love of Christ, who assumed a body and soul, on purpose to bear
the wrath of God for our sins. And when that surpassing love breaks out in
its glory upon the souls, how is the soul transported and ravished with it!
crying out, what manner of love is this! here is a love large enough to go
round the heavens, and the heaven of heavens! Who ever loved after this
rate, to lay down his life for enemies! O love unutterable and
inconceivable! How glorious is my love in his red garments! Sometimes the
fruits of his death are there gloriously displayed; even his satisfaction
for sin, and the purchase his blood made of the eternal inheritance: And
this begets thankfulness and confidence in the soul, Christ is dead, and his
death has satisfied for my sin. Christ is dead, therefore my soul shall
never die. Who shall separate me from the love of God? These are the fruits,
and this is the nature of that remembrance of Christ here spoken of.
Secondly, What aptitude or condecency is there in this
ordinance, to bring Christ so to remembrance?
Much every way; for it is a sign, by him appointed to
that end, and has (as divines well observe) a threefold use and
consideration, namely, as it is memorative, significative, and instructive.
1. As it is memorative, and so it has the nature and use
of a pledge or token of love, left by a dying to a dear surviving friend.
And so the sacrament, as was said before, is like a ring plucked off from
Christ's finger, or a bracelet from his arm; or rather his picture from his
bosom, delivered to us with such words as these; "As oft as you look on
this, remember me; let this help to keep me alive in your remembrance when I
am gone, and out of your sight." It induces to it also,
2. As it is a significative sign, most aptly signifying
both his bitter sufferings for us, and our strict and intimate union with
him; both which have an excellent usefulness to move the heart, and its
deepest affections, at the remembrance of it. The breaking of the bread, and
shedding forth the wine, signify the former; our eating, drinking, and
incorporating them, is a lively signification of the other.
3. Moreover, this ordinance has an excellent use and
advantage for this affectionate remembrance of Christ, as it is an
instructive sign. And it many ways instructs us, and enlightens our mind,
particularly in these truths, which are very affecting things.
1. That Christ is the bread on which our souls live,
proper meat and drink for believers, the most excellent New-Testament food.
It is said, Psalm. 78:25. "Man did eat angels food:" he means the manna that
fell from heaven, which was so excellent, that if angels, who are the
noblest creatures, did live upon material food, they would choose this above
all to feed on. And yet this was but a type and weak shadow of Christ, on
whom believers feed. Christ makes a royal feast of his own flesh and blood,
Isa. 25:6. All our delicates are in him.
2. It instructs us that the New Testament is now in its
full force, and no substantial alteration can be made in it, since the
testator is dead, and by his death has ratified it. So that all the
excellent promises and blessings of it are now fully confirmed to the
believing soul, Heb. 9:16, 17. All these, and many more choice truths, are
we instructed in by this sign: And all these ways it remembers us of Christ,
and helps powerfully to raise, warm, and affect our hearts with that
remembrance of him.
Thirdly, The last enquiry is, How Christ has, hereby,
left such a special mark of his care for, and love to his people. And that
will evidently appear, if you consider these five particulars.
1. This is a special mark of the care and love of Christ,
inasmuch as hereby he has made abundant provision for the confirmation and
establishment of the faith of his people to the end of the world. For this
being an evident proof that the New Testament is in its full force, (Matth.
26:28. "This is the cup of the New testament in my blood,") it tends as much
to our satisfaction, as the legal execution of a deed, by which we hold and
enjoy our estate. So that when he says, Take, eat, it is as much as if God
should stand before you at the table with Christ, and all the promises in
his hand; and say, I deliver this to you as my deed. What think you, does
this promote and confirm the faith of a believer? if it does not, what does?
2. This is a special mark of Christ's care and love,
inasmuch as by this he has made like abundant provision for the enlargement
of the joy and comfort of his people. Believers are at this ordinance, as
Mary was at the sepulcher, with fear and great joy, Matth. 28:8. Come,
reader, speak your heart, if you be one that heartily lowest Jesus Christ,
and have gone many days, possibly years, mourning and lamenting because of
the inevidence and cloudiness of your interest in him; who have sought him
sorrowing, in this ordinance, and in that, in one duty, and another: if at
last Christ should take off that mask, that cruel covering (as one calls it)
from his face, and be known of you in breaking of bread: suppose he should,
by his Spirit, whisper thus in your ear as you sit at his table, Do you
indeed so prize, esteem, and value me? Will nothing but Christ and his love
content and satisfy you? Then, as sweet, lovely, and desirable as I am, know
that I am your: take your own Christ into the arms of your faith this day:
Would not this create in your soul, a joy transcendent to all the joys and
pleasures in this world? What thinkest you of it?
3. Here is a signal mark of Christ's care and love,
inasmuch as this is one of the highest, and best helps for the mortification
of the corruption of his people. Nothing tends more to the killing of sin,
than this does. Christ's blood, as it is food to faith, so it is poison to
our lusts. O what a pill is enrapt up in that bread! what an excellent
potion is in that cup to purge the soul? One calls that table, an altar, on
which our corruptions are sacrificed and slain before the Lord. For how can
they that there see what Christ suffered for sin, live any longer therein?
4. Moreover his care and love appear in providing an
ordinance so excellently adapted, to excite and blow up his people's love
into lively flame. When Joseph made himself known to his brethren, "I am
Joseph your brother, whom you sold, be not grieved:" O! what showers of
tears and dear affections were there? How did they fall upon each others
necks! so that the Egyptians wondered at the matter. How does the soul (if I
may so speak) passionately love Jesus Christ at such a time? O what a Christ
is my Christ! "The fairest among ten thousand." What has he done, what has
he suffered for me! what great things has my Jesus given, and what great
things has he forgiven me: A world, a thousand worlds cannot show such
another. Here the soul is melted down by love at his feet; it is pained with
love.
5. To conclude; Christ's care and love are further
manifested to his people, in this ordinance, as it is one of the strongest
bonds of union between them that can be:1 Cor. 10:17. "We being many, are
one bread, and one body; for we are all partakers of that one bread." And
though, through our corruptions, it falls out, that what was intended for a
bond of union proves a bone of contention, yet, inasmuch as by this it
appears how dearly Christ loved them; for as much also as here they are
sealed up to the same inheritance, their dividing corruptions here slain,
their love to Christ, and consequently to each other, here improved; it is
certainly one of the strongest ties in the world, to wrap up gracious hearts
in a bundle of love.
And thus I have dispatched the doctrinal part of this
point. The improvement of it is in the following inferences.
INFERENCE 1. Did Christ leave this ordinance with his
church to preserve his remembrance among his people: Then surely Christ
foresaw, that, notwithstanding what he is, has done, suffered, and promised
yet to do for his people, they will for all this be still apt to forget him.
A man would think that such a Christ should never be one
whole hour together out of his people's thoughts and affections: that
wherever they go, they should carry him up and down with them, in their
thoughts, desires, and delights: that they should let their thoughts work
towards Christ as the longing thoughts of her that is with child do work
after that she longs for: that they should lie down with Christ in their
thoughts at night, and when they awake be still with him that their very
dreams in the night should be sweet visions of Christ, and all their words
savor of Christ.
But O the baseness of these hearts! Here we live and
converse in a world of sensible objects, which, like a company of thieves,
rob us of our Christ, and lay the dead child in his room. Woe is me, that it
should be so with me, who am so obliged to love him! Though he be in the
highest glory in heaven, he does not forget us; he has graven us upon the
palms of his heads; we are continually before him. He thinks on us, when we
forget him. The whole honor and glory paid him in heaven by the angels,
cannot divert his thoughts one moment from us; but every trifle that meets
us in the way, is enough to divert our thoughts from him. Why do we not
abhor and loathe ourselves for this? What! Is it a pain, a burden, to carry
Christ in our thoughts about the world? As much a burden, if your heart be
spiritual, as a bird is burdened by carrying his own wings.
Will such thoughts intrude unseasonably, and thrust
greater things than Christ out of our minds? For shame, Christian, for
shame, let not your heart play the wanton, and gad from Christ after every
vanity. In heaven nothing else takes up the thoughts of saints to eternity;
and yet there is no tiring, no satiety. O learn to live nearer that heavenly
life. Never leave praying and striving, until you canned say as it is,
Psalm. 63:5. "My soul shall be satisfied as with marrow and fatness, and my
mouth shall praise you with joyful lips; while I remember you on my bed, and
meditate on you in the night watches."
INFERENCE. 2. Hence also we infer, that sacrament-seasons
are heart melting seasons; because therein the most affecting and
heart-melting recognitions and representations of Christ are made. As the
gospel offers him to the ear, in the most sweet, affecting sounds of grace;
so the sacrament to the eye, in the most pleasing visions that are on this
side heaven.
There, hearts that will not yield a tear under other
ordinances, can pour out floods: Zech. 12:10. "They shall look upon me whom
they have pierced, and mourn." Yet I dare not affirm, that everyone whose
heart is broken by the believing sight of Christ there, can evidence that it
is so by a dropping eye. No, we may say of tears, as it is said of love,
Cant. 8:7. If some Christians would give all the treasures of their houses
for them, they cannot be purchased: yet they are truly humbled for sin, and
seriously affected with the grace of Christ. For the support of such, I
would distinguish, and have them to do so also, between what is essential to
spiritual sorrow, and what is contingent. Deep displeasure with yourself for
sin, hearty resolutions and desires of the complete mortification of it,
this is essential to all spiritual sorrow; but tears are accidental, and in
some constitutions rarely found. If you have the former, trouble not
yourself for want of the latter, though it is a mercy when they kindly and
undissembledly flow from a heart truly broken.
And surely, to see who it is that your sins have pierced,
how great, how glorious, how wonderful a Person that was, that was so
humbled, abased, and brought to the dust, for such a wretched thing as you
are, cannot but tenderly affect the considering soul. If it was for a
lamentation in the captivity, "that princes were hanged up by the hands, and
the faces of the elders not reverenced," Lam. 5:12. And if at the death of
Abner, David could lament, and say, "A prince, and a great man is fallen in
Israel this day," 2 Sam. 3:38. If he could pathetically lament the death of
Saul and Jonathan, saying, "Daughters of Israel, weep over Saul, who clothed
you in scarlet; the beauty of Israel is slain upon the high places!" Ah! how
much more should it affect us, to see the beauty of heaven fallen, the
Prince of life hang dead upon a tree! O let the place where you assemble to
see this sight of your crucified Jesus, be a Bochim, a place of lamentation.
INFERENCE. 3. Moreover hence it is evident, that the
believing and affectionate remembrance of Christ, is of singular advantage
at all times to the people of God. For it is the immediate end of one of the
greatest ordinances that ever Christ appointed to the church.
To have frequent recognitions of Christ, will appear to
be singularly efficacious and useful to believers, if you consider,
1. If at any time the heart be dead and hard, this is the
likeliest means in the world to dissolve, melt, and quicken it. Look hither
hard heart; hard indeed if this hammer will not break it. Behold the blood
of Jesus.
2. Are you easily overcome by temptations to sin? This is
the most powerful restraint in the world from sin: Rom. 6:2 "How shall we
that are dead to sin, live any longer therein?" We are crucified with
Christ, what have we to do with sin? Have such a thought as this, when your
heart is yielding to temptation. How can I do this, and crucify the Son of
God afresh! Has he not suffered enough already on earth; shall I yet make
him groan as it were for me in heaven! Look, as David poured the water
brought from the well of Bethlehem, on the ground, though he was athirst,
for he said, it is the blood of the men? that is they eminently hazarded
their lives to fetch it; much more should a Christian pour out upon the
ground, yes, despise and trample under foot, the greatest profit or pleasure
of sin; saying, Nay, I will have nothing to do with it, I will on no terms
touch it, for it is the blood of Christ: it cost blood, infinite, precious
blood to expiate it. If there were a knife in your house that had been
thrust to the heart of your father, you would not take pleasure to see that
knife, much less to use it.
3. Are you afraid your sins are not pardoned, but still
stand upon account before the Lord? What more relieving, what more
satisfying, than to see the cup of the New Testament in the blood of Christ,
which is "shed for many for the remission of sins?" Who shall lay anything
to the charge of God's elect? It is Christ that died."
4. Are you staggered at your sufferings, and hard things
you must endure for Christ in this world? Does the flesh shrink back from
these things, and cry, spare yourself? What is there in the world more
likely to steel and fortify your spirit with resolution and courage, than
such a sight as this? Did Christ face the wrath of men, and the wrath of God
too? Did he stand as a pillar of brass, with unbroken patience, and
steadfast resolution, under such troubles as never met in the like height
upon any mere creature, until death beat the last breath out of his
nostrils? And shall I shrink for a trifle? Ah, he did not serve me so! I
will arm myself with the like mind, 1 Pet. 2:2.
5. Is your faith staggered at the promises? Can't you not
rest upon a promise? Here is what will help you against hope to believe in
hope, giving glory to God. For this is God's seal added to his covenant,
which ratifies and binds fast all that God has spoken.
6. Do you idle away precious time vainly, and live
unusefully to Christ in your generation? What more apt both to convince and
cure you, than such remembrance of Christ as this? O when you considerest
you are not your own, your time, your talents are not your own, but
Christ's; when you shall see you are bought with a price (a great price
indeed) and so are strictly obliged to glorify God, with your soul and body,
which are his, 2 Cor. 5:14. This will powerfully awaken a dull, sluggish,
and lazy spirit. In a word, what grace is there that this remembrance of
Christ cannot quicken? What sin cannot it mortify? What duty cannot it
animate? O it is of singular use in all cases to the people of God.
INFERENCE. 4. Lastly we infer; Though all other things
do, yet Christ neither does, nor can grow stale. Here is an ordinance to
preserve his remembrance fresh to the end of the world. The blood of Christ
does never dry up. The beauty of this rose of Sharon is never lost or
withered. He is the same yesterday, to-day, and forever. As his body in the
grave saw no corruption, so neither can his love, or any of his
excellencies. When the saints shall have fed their eyes upon him in heaven,
thousands and millions of years, he shall be as fresh, beautiful, and orient
as at the beginning. Others beauties have their prime, and their fading
time; but Christ abides eternally. Our delight in creatures is often most at
first acquaintance; when we come nearer to them, and see more of them, the
edge of our delight is abated: but the longer you know Christ, and the
nearer you come to him, still the more do you see of his glory. Every
farther prospect of Christ entertains the mind with a fresh delight. He is
as it were a new Christ every day, and yet the same Christ still. Blessed be
God for Jesus Christ!