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THE union which subsists between Christ and his church is mysterious

The Scripture sets it forth both in figurative and plain expressions

It is spoken of not as a speculative or doubtful point,

but as well known

It is declared in the text under a beautiful similitudeChrist is the true vine

If this was a continuation of our Lord's discourse, the idea of a vine might arise from what he had just before said respecting the fruit of the vine

If it was spoken in his way to the mount of olives, it might be suggested by his passing through a vineyardThe representation respects Christ not personally, but as united to his church

In this view it fitly exhibits our union with him

[This union is not natural to any

We are, by nature, plants of a degenerate vines

We are, however, separated from it by Almighty powerd And are made willing to be united to Christ

We are then engrafted into Christ by the Spirit on God's part, and by faith on ours

Thus we become branches of the true vine

And the union, when formed, is intimate and inseparables-]

It expresses, moreover, our dependence on him

[A branch derives all its fructifying power from the rootSo believers receive all their grace out of Christ's fulnessHence it is that Christ is so precious to them—

Hence, too, they determine to live entirely by faith on himk-]

The Father is the husbandman

The husbandman has many offices to perform

[He engrafts the cions, digs about them and dungs them, guards them from the weather, prunes the luxuriant branches, &c.-]

The Father performs these offices

[He chooses (but not for their superior goodness) what cions he will

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He separates them from their stock by the means he judges best

He engrafts them, in his own time and manner, into the new stock

He continues to promote their good by his word, his Spirit, and his providence

He separates or combines, renews or changes, the various means of culture, as he sees occasion-]

His treatment of the branches is suited to their stateThere are" branches in Christ," which are so only in appearance

[They have never been thoroughly separated from their old stock

They have never been truly engrafted into Christ—

The change wrought in them has been only partial—
They bring not forth such fruit as the living branches do-]
These the Father "taketh away"-

[They are a disgrace to the vine, and to the husbandman himself

He, however, exercises forbearance towards them1

His culture of them, in the mean time, shews their unfruitfulness to be of themselves

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"But he will ere long separate them from the others

He will take them away, in order to burn them, ver. 6.— How fearful should we be lest we be found such branches at last!

And how carefully should we examine our fruit, in order that we may not be self-deceived!"-]

There are other branches, which are vitally united to Christ

[They manifest that they are so, by the fruits which they produce-]

These the husbandman purges and prunes

[Notwithstanding their fruitfulness, they need the pruning

knife

Afflictions have a tendency to make them more fruitful— God therefore sends them afflictions of various kindsThis he does to "every one of them"

990

He even promises affliction to them as a blesing—]

Let us then enquire whether we be living branches of the true vine—

Let us study to answer the ends of all his care

1 Luke xiii. 8, 9. • Heb. xii. 6-8,

m Isa. v. 4.

n Matt. vii. 17-20.

P Jer. xxx. 11. with Heb. xii, 10, 11.

If we be indeed fruitful branches, let us welcome affliction as a blessing in disguise

Let us, above all, seek to be confirmed in our union to Christ, and our dependence on him

a Col. ii. 6, 7.

XXXI.

THE CHRISTIAN CONGRATULATED ON HIS
RELIANCE ON CHRIST.

Cant. viii. 5. Who is this that cometh up from the wilderness, leaning on her beloved?

THERE is an intimate and mysterious union between Christ and his church

This is often compared in Scripture to a marriage union

The Song of Solomon is a figurative representation of the delightful intercourse which Christ maintains with his spouse, the church

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A third description of persons called "the daughters of Jerusalem" occasionally enliven the dialogue with pertinent questions or remarks

The words of the text seem to be uttered by them— The church had expressed her desire after more familiar and permanent fellowship with her divine husband,

ver. 1-4.

The by-standers, admiring and felicitating her state, exclaim, "Who is this?" &c.

I. Explain the import of the words

There does not appear to be any considerable difficulty in them

But the explication of them will open a way for the fuller improvement of them

The "wilderness" seems to be a figurative expression for the world

[The world may be fitly represented by this termIt accords with the description given of the wilderness, through which the Israelites passed in their way to Canaan It abounds with deadly enemies

a

Eph. v. 32.

b Jer. ii. 6. Deut. viii. 15. and xxxii. 10.

It affords nothing that can nourish or refresh the weary soul-]

The true Christian "comes up from the wilderness" [Religion does not make us sour asceticks

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But it requires us to renounce the pomps and vanities of this wicked world"

Every true Christian cheerfully practices this dutyd____
He resembles Christ in this particular®—

He considers himself only as a pilgrim and sojourner heref

While he performs his duties in the world, he sets not his heart upon it]

In his passage through it he leans upon Christ

[The Christian accounts Christ the beloved of his soulb

On him he rests for support and strengthi

He has been made to feel his own weakness—

He has been taught by experience to renounce every other prop1

He commits himself simply, and habitually to Christm
In this affiance he attains a holy familiarity-]

This is both the import of the passage, and the Christian's experience—

But there is a peculiar significaney in the question "Who is this?"

II. Point out the force of the interrogation

Perhaps the interrogation principally expresses admi. ration

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The point which the text enquires into is most importantLet every one ask himself, as in the sight of the heartsearching God,

"Do I, instead of loving the world, account it a dreary wilderness?"

"Do I renounce its cares, its pleasures, its maxims, its company, &c.?"

"Do I daily depend on Christ alone for wisdom, righteousness, and strength?"

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Let every one distrust himself, and, like the disciples on another occasion, beg of Christ to resolve the doubt, "Lord, is it I?"

May every one enjoy the testimony of God's Spirit, and his own conscience !-]

2. Admiration

[What can be more wonderful than the experience which is set forth in the text?—

That such an earthly and sensual creature should so renounce the world!—

That such a polluted creature should enjoy such intimacy with the Lord of glory!

That such a weak creature should persevere, in spite of so many obstacles both within and without!—

Every one must admire the condescension of God towards

manP

But the Christian has not less cause for admiration within himself

Hence he may justly adopt the words of David] 3. Congratulation

tion

[Earthly acquisitions are often the subject of congratula

But he who dies to the world, is far more to be congratulated

From what imminent danger has such an one escaped!The world lies in wickedness, even like Sodom of oldIf he had continued in it he must have perished3To what a glorious place is such an one hastening!— He is already joined to a most glorious companyAn inconceivably blessed inheritance is reserved for him"

He is daily approaching nearer to the full enjoyment of it

What an all-sufficient support has he in his way thither!-
There is nothing impossible to his divine helper-
Christ will never fail those who trust in him-

The weakest shall through him surmount every obstaclea— Surely these are grounds for the warmest congratulation—] ADDRESS

1. The weak believer

[Do not faint-But lean more on Christ-——If you cannot go at all, he will carry you—]

• Rom. viii. 16.
1 John v. 19.
"Pet. i. 4.
z Isa. xlv. 17.

P Ps. viii. 4.

• John viii. 23, 24.

Rom. xiii. 11.

a Phil, iv. 13.

9 Ps. lxxi. 7.

t Heb. xii. 22-24.

y Jude 24.

b Isa. xl. 11. & xlvi. 4.

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