abide, as we shall quickly see, more especially belongs. And beautiful illustrations of it are given in scripture, by comparing it to the union of the vine and branches, the head and members, and the like. The life, nourishment, and growth, the spreading foliage and pleasing fruit of the branch are derived from the vine. And " And "I," said Christ, "am "the vine: ye are the branches."* All the beauty, vigour, and fruitfulness that we possess,-the beginning, the exercise, and the increase of grace in our souls, are derived from him, and depend on our union with him. "As the branch cannot bear "fruit of itself except it abide in the vine, no more can ye, except ye abide in me. He that abideth “in me, and I in him, the same bringeth forth much fruit." The Christian was once the plant of a strange vine. It grew in a distant howling waste, and brought forth wild grapes, unlovely to sight, and nauseous to taste. The beasts of the forest trod it under foot and the fire was ready to devourit. The husbandman passed by, and saw it. He selected it for the display of his power and skill. He took it to the field which he had blessed, and inserted it in the choice stock which he had raised. He inserted it in the plant of renown. He cherished it as the apple of his eye. And it lived, and flourished before him. The same idea of a vital union with Christ, an union necessary to the spiritual life and welfare of his people, is conveyed by the figure of the relation subsisting between the head and the members of the body. He is described by the apostle Paul "the head, from which all the body, by joints as * John v. 2, 5. "and bands, having nourishment ministered, and "knit together, increaseth with the increase of "God."* The head is the noblest part of the body, the centre of life, of feeling, and motion. In it the nerves originate, and thence spread themselves over the whole frame, rendering us capable of the sensations of pleasure and pain, and of all the exertions which these excite. It is regarded as the seat of thought, of memory, reflection, judgment, and purpose; as the more immediate residence of that rational and immortal principle by which we are animated. Such is the relation between Christ and "the church, which is his body." Do we spiritually live? It is not we, but "Christ that "liveth in us." Do we perceive, know, believe, and feel the great objects of the christian faith? it is by virtue of a capacity imparted by him ;-do we spiritually move and act? it is by virtue of a power derived from him. As the root to the branch, as the head to the members, as the sun to the world, as the soul to the man, so is Jesus to his church. To impress us more strongly at once with the closeness and the importance of the union of which we treat, it is farther represented in scripture by a variety of other figurative allusions. Thus the Redeemer is called a "rock," "a tried, a living stone, "a sure foundation," "the chief corner stone." The foundation supports the whole building: nay, without it, the superstructure cannot exist. The chief corner stone binds all together; and forms the graceful termination of the fabric.-These exGal. ii. 20. Isaiah xxviii. 16. & 1 Peter ii. 4. § Deut. xxxii. 15, &c. ¶ Eph. ii, 20. * Col. ii. 19. Eph. i. 23. pressions, then, represent Christ Jesus as at once the author and finisher of his people's salvation; as at once the support on which they absolutely depend, and the ornament which constitutes their beauty. To intimate, under a new figure, that the nourishment and preservation, as well as the commencement of our spiritual life is in the Saviour, he calls himself "the bread of life;"* and he promises, to those who believe in him, the "water," of which "whosoever drinketh shall never thirst;" but which shall be in him a well of water springing up into everlasting life."† 66 Again, both to express the dependence of his people on his protection, and to assure them of the nearness and tenderness of the union which binds him to them, the prophet thus describes him, 66 Thy Maker is thine husband: The Lord of Hosts "is his name: and thy Redeemer the Holy One of "Israel." By the conjugal relation, the apostle also explains this union; and justly concludes that it" is a great mystery," not only as being a fact which could be discovered by revelation alone, but as, even when known, exhibiting, on the part of Jesus, a condescension inconceivably great. "He that is joined to the Lord," says the same apostle," is one spirit ;" an expression intimating either that those who are united to Christ are endowed with the same temper and disposition, having "the same mind in them, which was also "in him; or rather that the Holy Spirit, which was given to him without measure, dwells also in A 1 Cor. vi, 17. • John vi. 48. Isaiah liv. 5, $ Eph. v. 32. them; for "if any man have not the Spirit of 66 Christ, he is none of his."* And thus, as the various members of the body, however different or distant from the head, are all united, and act together under the presiding influence of one soul, Jesus and all his people are indissolubly joined, being animated and directed by one Spirit, in every aim and exercise of their spiritual life. When we consider, then, on the one hand, the eternal and uncreated greatness of the Son of God, and on the other, the union which he condescends. to form with us, we may well exclaim with Solomon, in the language, not of doubt, but of admiration and gratitude, "Will God, in very deed, "dwell with men on the earth;"†-or with the disciples, when they heard of the peculiar privileges to be bestowed on them, "Lord, how is it "that thou wilt manifest thyself to us, and not unto "the world?"‡ To those who believe in, and seriously contemplate this union, it must be an inquiry of no mean interest, are we thus joined to Christ? They, therefore, it is hoped, will carefully attend while we endeavour, II. To specify some of the marks or evidences of such union, in its natural and necessary effects.And to this inquiry let all be entreated to give good heed; for on its result, with respect to each of us, depends both our present comfort and our future welfare. 1. One of the most immediate effects of union with Christ, is a just view of our own nature and ‡ John xiv. 22. *Rom. viii. 9. † 2 Chron. vi. 18. condition, followed by corresponding sentiments and conduct. Shut the book of knowledge which God hath given us; and erase from your minds every trace of the information there acquired. Then look into yourselves; observe your fellow creatures; contemplate your situation in the universe; and, to enable you to understand it, call to your assistance the discussions and opinions of all the philosophers of every age; yet, what wisdom will you gain, what light to guide you through the labyrinth, in which you find yourselves involved? All is perplexity. Man is to man a mystery inexplicable, an assemblage of inconsistencies, which it baffles his reason to reconcile.-In your search, you will find in him marks of real greatness, traces of a celestial origin. You will discover powers of mind far above the capacities of matter, and affections of which no organization can make matter be susceptible. You will see how each anxiously seeks the esteem of his fellows, as if conscious that he ought to be something nobler than he is. You will observe some faint ideas of a dignity and a happiness to which he seems to have been originally born: an eagerness of hope, and a restlessness of exertion in pursuit of it, testifying at once that he is without it, and that without it he cannot be blest. Taking the whole into view, you will be ready to adopt the language of some ancient sages of the heathen world. Man is but a little lower than the gods, and has a capacity, if improved, to be their equal. Reverse now the picture, or rather examine more accurately its features; and behold human weak K K K |