Abiding in Christ.

Notes of an Address.
ABIDE IN ME AND I IN You ' (John xv. 4). 
WE NEED not enlarge on the importance of abiding in CHRIST. The Word of GOD shows clearly that abiding is the condition of fruitfulness, of bearing much fruit, and fruit which shall remain (unlike that blown from the tree, ere it ripen and come to perfection). Further, that when so abiding in Christ, and having His Word abiding in us, our prayers are all answered, and our walk is in the light, and in accordance with GOD’S holy will. If we do not abide in Him, it is not that we bear less fruit or inferior fruit, but apart from Him, we can do nothing. It is either fruit—good, much, and abiding, in which GOD is greatly glorified and man greatly benefited—or no fruit at all, nothing but mere works. The distinction between fruit and works is important. Works do not show the character of the worker, but only his skill; a bad man may make a good chair. Works again, may be good and useful, but do not propagate themselves. Fruit, on the contrary, reveals the character of the fruit-bearer, and has its seed in itself is reproductive.
Let us therefore proceed to consider—
I. WHAT IS THE MEANING OF THE WORDS, "ABIDE IN ME AND I IN YOU."
II. HOW PRACTICALLY, SO TO ABIDE.
And may GOD graciously help us in meditating on this important topic; for apart from the illumination of the HOLY GHOST, we shall dwell upon it in vain. Let us then stop to grasp by faith the promise, "They shall be all taught of GOD."
1. What is the meaning of the words, "Abide in Me and I in you"?
The LORD JESUS says, "/ am the true Vine," and in these words, gives us the key to the whole subject of fruit-bearing. The two words, "I AM," are the key to this chapter, the key to the whole life of godliness and practical holiness. Would GOD deliver Israel from Egypt? "I AM" is the name whereby He will be known. Would CHRIST deliver us from the bondage of sin? He also claims this title—"Before Abraham was I AM." Here He opens the subject in a way which we may paraphrase thus—Now, as to fruitfulness, the question is not what you are, nor what you can do. "I AM the true Vine"; and further, the cultivation, on which so much depends, is in unerring hands—"My FATHER is the Husbandman." He turns our thoughts away from self altogether, and practically says, "Believe in GOD, believe also in ME."
2. "I am the Vine.'' Not any part of the vine, but the whole vine. The root is not the vine, nor is the stem, nor the branches. The vine is the whole tree—root, trunk, branches, twigs, leaves, flowers, fruit, all are included. Some of us, failing to see this, have read the passage as though it were written, "I am the Root: ye are the branches"; and we have said, "Ah! there is fatness enough in the Root, but how am I to get the rich sap into my poor, puny branch? There is abundance of fine gold in the LORD JESUS, but how shall I get it from Him to replenish my empty purse?" Now these words, "I am the Vine: ye are the branches," show all this to be quite mistaken. The branch gets nothing out of the vine, it enjoys all in the vine. So we are in Christ; are indeed, His fruit-bearing members.
3. The little word "in" requires more than a passing notice. It is not used in the sense of within, as when the less is contained within the greater. In this sense, we might say we are in this house; but the house is not in us. As used in our text, in implies union with vital connection, with identification of life with its object. The branch is vitally and organically one with the vine, and so is in the vine—as the hand, or eye, or ear, is a member in the body. We are benefited by the atonement and righteousness of Christ, as imputed to us as life, and freedom, and power; but more than this, we are made one with Him, that we may enjoy the blessings of salvation.—"In whom ye have redemption through His blood," etc. Let us ever remember that our union with Christ, more real, more close than even that of the bride with the bridegroom—has made us "members of His body, of His flesh, and of His bones."
4. Let us take special notice of the word "abide." Sometimes it is rendered "continue," as in verse 9; sometimes "remain," as in verse 16; at others "tarry,"  "dwell," etc. The idea it conveys is of rest, rather than of labour or motion; of enjoyment, of already attained position, and not of seeking, striving, journeying. We who are here, may remain, tarry, continue, dwell here; but before an exhortation to continue or abide in a place or state can be appropriate, we must first be in it.
5. The words, then, "Abide in Me and I in you," presuppose a vital union as already existing between ourselves and the LORD JESUS and exhort us to live in the power and enjoyment of this union. Some have separated the clauses; but while it is easy to apply the imperative verb to the first "Abide in Me," it is not so easy to apply it to the second; hence many paraphrases have been attempted. Some have translated it, "If ye abide in Me, I will abide in you;" but thank GOD, this is as contrary to His Word as it is critically indefensible. The promises are unconditional—"I will never leave thee";  "Lo, I am with you alway." There is no if about this question.
How, then, are we to understand this expression? The explanation is not difficult; the clauses must not be separated. The twofold expression indicates a mutual indwelling. Our LORD says, as it were—You are in ME, as the branch is in the vine; I am in you, as the life pervading the whole vine is in the branch. Recognize both these precious truths, not sometimes, but at all times. Live them, dwell in them, abide in the assurance of their truth.
Having thus looked into the meaning of the words, we are prepared to consider the important question—
II. HOW, PRACTICALLY, TO ABIDE IN CHRIST.
There is only one way in which this can possibly be done—by faith. We are saved by faith, and we live by faith. Christ must dwell in our hearts by faith. The Jews were cut off because of unbelief, and we stand by faith. But we must not be occupied about our faith, but about the object of faith. Not with the laws of optics, nor with the power or construction of the eye must we be occupied, if we would enjoy a beautiful landscape; we must look at it and feast upon it. Imagine a traveller rapidly passing through lovely scenery. A superb view opens before those who are watching; a few moments and the glimpse will be passed. "Look! look!" they cry to a companion, "See these glorious hills!'' Would any one reply, "I have not studied the anatomy of the eye, I do not know how the focusing is to be done? or, often as I have heard of hills, I have never seen them." Would he not rather forget all about his eyes, and leaving all questions as to past experience, look out and enjoy the prospect? So we, to abide in CHRIST, must not be looking inward and considering the nature and extent of our faith, but must look out, and be occupied with the Promiser and with His promises. Let us—
1. Accept by faith the statements of Scripture on the subject of abiding in all their fulness. CHRIST not only uses the present tense in saying, "I am the Vine," but also uses the same tense in "Ye are the branches." His word to us here is not, Seek for a higher Christian life, Strive for some coveted attainment, which falls to the lot of few, but, Count on what / am, and what is now your relation to ME, and just live on in the joy of it.
In John vi. our LORD says, "Except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you " (v. 53): from which we learn that eating the flesh and drinking the blood are figures referring to the appropriating faith (common to all the people of GOD) which receives* CHRIST and makes us one with Him, and not to any exceptional grace to be enjoyed only by the few. Using these same figures, however, in the 56th verse, our SAVIOUR goes on to the subject of abiding, and says, "He that eateth My flesh, and drinketh My blood, dwelleth (abideth) in Me and I in him."
• See John i. 12. "As many as received Him, to them gave He power to become the sons of GOD, even to them that believe on His name." [The word “even” was added by the Translators]
These words give no warrant for the mistake some of us have made, of confounding eating with abiding. Eating is a voluntary act; we come to the table, we partake of the food by voluntary efforts; and further, we take our food regularly, yet we are not always eating. While eating, we enjoy our food; but the food abides in us after our consciousness of its presence has ceased. And when it is digested and has become part of our body, we may be said to be dwelling in it, the body being the tent in which we dwell. So we, who feed on Christ, are not abiding in Him and He in us merely when we direct our thoughts towards Him, feed on Him by faith, enjoy special communion with Him, but all day long and all night long; as much so when we are unconscious of His special presence as when conscious of it. For it is not written "To eat is to abide"; nor yet, "While you are eating you are abiding"; ·but, "He who can and does eat My flesh, and drink My blood, is dwelling, abiding, in Me and I in him." 
But are we who are conscious that we do often sit down "under His shadow with great delight," and find "His food sweet to our taste"—that we can and do daily feed on Him; are we accepting by faith the truth that we are abiding in Him and He in us? or are we in unbelief, rejecting this the testimony of the faithful and true Witness, and saying, Oh! that I knew how to abide? How much we lose through ignorance and unbelief!
Some, however, may say, "I am conscious of feeding on Christ, but I do not find the fruits of abiding. I fall into sin; my prayers are not all answered, I do not bring forth much fruit." This undoubtedly will be true if we have failed to understand what abiding is. If we have not known and recognized ourselves as abiding and have not claimed by faith, the fulfilment of GOD'S promises respecting those who do abide. GOD gave Canaan to Israel by promise, yet they had to obtain the promise. Wherever they set down their foot, wherever they drove out their foes, claiming fearlessly their possession, they obtained it. So shall we; we too by faith may obtain promises. Let us now do this, and expect to find them fulfilled to us, and we shall not be put to shame; according to our faith it shall be done unto us.
2. Do not, however, go beyond the Word. Some have done this and have in consequence involved themselves in great sorrow and darkness; their own faith and that of others has been greatly shaken. We are nowhere taught in the Word of GOD that abiding in CHRIST implies sinlessness. On the contrary, it is said that "If we walk in the light as He is in the light, we have fellowship one with another, and the blood of JESUS CHRIST His Son cleanseth (is cleansing) us from all sin." Its action is present, ever present, because there is need, constant need, that sinful creatures should be cleansed. Our highest, holiest services need cleansing. The sinful heart is kept from overt acts of sinning, but it is sinful still. And if we say or think that we have no sin, we deceive ourselves, and GOD will soon let us find out our mistake, unless we are blind indeed.
3. On the other hand, if abiding is not. sinlessness, neither is it compatible with indulgence in any known sin. "Whosoever abideth in Him, sinneth not."  "These things write I unto you that ye sin not." Formerly, we were in bondage to sin, could not but sin. Now we are set free from sin's dominion, and may and should yield ourselves wholly to CHRIST, and bring forth fruit to Him alone. Let us then reckon ourselves "to be dead indeed unto sin, but alive unto GOD, in (Gk.) JESUS CHRIST our LORD."  "Knowing this, that our old man was crucified with Him, in order that the body of sin might be made unfruitful, that we should be no longer slaves to sin" (Gk.).
In Conclusion—
Our union with CHRIST is a precious truth about which we cannot be too fully informed and convinced. It is a fact, not a feeling. A man is as much one with his wife when asleep as when awake, when abroad as when at home. Consciousness and enjoyment may spring from it, but neither constitute it nor contribute towards it; it is independent of both. Further, our union with Christ is twofold— 
He is in us, is our very life, "He that hath the Son hath life, and he that hath not the Son of God hath not life." is our eternal life. "We show unto you that eternal life, which was with the Father, and was manifested unto us." And again, We also are in Him; branches of the vine, members of His body. A similar and twofold union existed between CHRIST and the FATHER, see John xiv. "Believest thou not that I am in the FATHER, and the FATHER in Me? The words that I speak unto you, I speak not of Myself, but the FATHER that dwelleth in Me, He doeth the works." If we pour a glass of wine into a glass of water, and mix them, the water will be in the wine and the wine in the water. So in like manner, all that we do, while our own acts, should be manifestations of the indwelling Saviour. The fruit we bear should be the fruit of the vine—fruit of the Spirit, and not works of the flesh. But union is not identical with abiding; union is uninterrupted, but abiding may be interrupted. If abiding be interrupted, sin follows, and communion is hindered or ceases. Confession brings cleansing and restoration; the look to JESUS restores the abiding, and its fruits are again found to the glory of GOD. From the consciousness of union, springs the power to abide. Let us then—not seek, not wait, not pursue—but NOW accept by faith, the Saviour's word—"Ye are the branches." I have spoken unto you—already in the Vine—continue, "Abide in ME and I in you." Amen, and Amen.
“China’s Millions” 1879