his own territories. (John i. 11, 12.)-Sometimes the metaphor is taken from the ear; and faith is expressed by hearing his voice, as an impoverished, dying wretch, would hear of plenty and life. (Isa. iv. 3.) And sometimes the metaphor is taken from the eye, as in the text, and faith is represented as looking to Christ.

I. Explain the duty here expressed by the metaphor of looking.

We are to observe, in general, that a man's looks often indicate his condition and frame of mind. By virtue of that strange union between the soul and the body, the dispositions of the one are often discovered by the emotion and appearance of the other. The eye, in particular, is a mirror, in which we may see the various passions of the mind; and is a kind of silent, yet significant language, that conveys to others those inward exercises which the tongue does not, or perhaps cannot express: hence we can understand a look of sorrow and compassion, a look of joy, and the look of a perishing supplicant. If an agonizing patient casts an eager look upon his physician, he understands it to be a silent petition for relief. When a dying husband fixes a wishful, tender look, upon his surviving half, and those other selves, his children, they know the melting language, and feel its resistless energy. And when a drowning man casts a wild and eager look towards a boat coming to his relief, we understand it to be the language of earnest importunity for speedy help.

Hence it follows, that looking to Christ implies those suitable dispositions and exercises of heart towards him, which are expressed by the earnest and significant looks of persons in a distressed condition towards their deli

verer.

And, in such a case, it is natural to conceive a person expressing, by his looks, a particular and distinct knowledge of bis deliverer-an importunate cry for his assistance-a wishful expectation of it-an humble dependence on him for it-a universal submission to him-a hearty love and approbation of him-a joy and gratitude for his deliverance..

And these dispositions and exercises of mind towards Christ, I presume, are intended in the text by looking to him.

1. Looking to Christ implies a particular notice and distinct knowledge of him. John xvii. 3; Isa. liii. 11; xxvii. 11; Hosea iv. 6; 2 Cor. iii. 18.

2. Looking to Christ implies an importunate eagerness for relief from him. (Ps. xxv. 15.) As a child falling into the hands of a murderer, on the sight of a parent coming to its help, so are we desired to look to Christ: this implies a sense of our need of him. Ps. cxxi. 1; Jonah ii. 4; John iii. 14, 15.

3. Looking to Christ implies a wishful expectation of deliverance from him. Isa. xvii. 7; Ps. cxxx. 6; Acts iii. 4, 5; Matt, xv. 22. 28.

4. Looking to Christ implies an humble dependence upon him for salvation. This supposes a deep sense of our own utter inability; then we see no ground for selfconfidence, when we shall place our trust in Christ alone: 2 Chron. xx. 12; Micah vii. 7. Job xiii. 15.

5. Looking to Christ means a universal, cheerful submission to his authority. Ps. cxxiii. 1, 2.

6. Looking to Christ implies our hearty approbation of him as a Saviour. Love is often expressed by a look. 2 Sam. xxiii. 5.

7. Looking to Christ implies joy and gratitude. Ps. ciii. 1, 2.

II. Urge the duty by several weighty considerations. It is the duty of saints and sinners, in all ages and places, to the end of the world; and the arguments to enforce it can never be exhausted, those in this copious text are sufficient.

1. It is salvation that is offered. "Look and be saved." 2. This salvation may be obtained upon low terms; it may be obtained by a look. "Look and be saved."

3. It is Immanuel, our incarnate God, that invites and commands us to look to him and be saved. We may trifle with the commands of a usurper, and reject the treacherous invitations of an enemy; but dare we trifle with the injunctions, dare we refuse the gracious invitations of our supreme Lord and heavenly King? Rom. xiv. 9. 11; Phil. ii. 9. 11.

4. It is Immanuel we are to look unto. "Look unto me. He is the glorious, attractive object we are called to behold. (Ps. lxix. 20; cxlii. 4.) And looking will not be in vain; for,

5. He is able to save us, upon our looking to him. "Look unto me and be saved, for I am God." And who can give us greater security of salvation? "If God be for us, who can be against us?"

6. Look unto him, for he is God, and there is none else. This implies that there is salvation in no other. Job. v. 1. And lastly, We must look unto him, or drop into hell. Look to him! For we are particularly invited, being especially meant by the "ends of the earth." Therefore, "Look unto him and be saved all ye ends of the earth;" more especially backsliders, sensible sinners, &c.

LOVE TO GOD AND OUR BRETHREN THE COMMAND OF CHRIST.

And this command have we from him, That he who loveth God, love his brother also.-1 John iv. 21.

LOVE is so essential to religion, that whatever we do, know, or suffer, if we have not love, we are nothing. Love is the first and great commandment, the fulfilling of the law, &c. Religion without love is as absurd as friendship without love. It is not only our duty and privilege to love God, but also the brethren: and this is both a sign and consequence of our loving God. "We know that we have passed from death to life." (John xv. 1217.) The believer hath a two-fold love: a love of civility to all (Gen. xxiii. 7 ;) and a love of complacency to those of the household of faith. "This commandment," &c.. I. Believers must love one another.

1. Our love to the people of God must be sincere. (1 John iii. 18; Rom. xii. 9.) Many are like Naphtali. (Gen. xlix. 21.) Pretended love is like painted fire.

2. Love to the saints must be spiritual. We must love them, not because they are affable and kind, but because they are saints. 1 John v. 1, 2; 1 Pet. i. 22.

3. Our love to the brethren must be extensive and universal. We must love all, of every denomination, who

love our Lord Jesus, though they have many infirmities (1 Cor. xiii. 4; Ephes. iv. 32;) though they may differ from us in little things. We must love them universally, whether they be rich or poor, of our own nation, or strangers. (Col. i. 4; 1 Pet. ii. 17.) We must love them, though they are more holy or useful than we are.

4. Our love to the people of God must be fervent. "They are the excellent ones of the earth." 1. Pet. i. 22; Ps. xv. 4.

5. Our love to God's children must be social. We should prefer their company, and delight in it. (Ps cxix. 63.) For a believer and an unbeliever to associate together, is like the living keeping company with the dead; and we read only of two, who, when living, desired to keep company with the dead, and they were possessed with the devil. Matt. viii. 28.

6. Our love to God's people must be demonstrative. Be ready to do all kind offices for them. (1 John iii. 18, 19; James ii. 15, 16.) We should be like the good Samaritan. Luke x. 34.

And lastly, Our love to the Saints should be constant. In adversity and prosperity, in honour or dishonour. (Heb. xiii. 1. 3; 1 John iii. 16, 17.) Love must be like the pulse, always beating. And if we are partakers of this love, we have good ground to believe our names are enrolled among the living in Jerusalem.

II. Assign a few reasons why believers ought thus to love one another.

1. They are all stones of the same building, (1 Pet. ii. 5,) and they must be cemented by love.

2. They are children of the same family, (Ephes. iii. 15,) and therefore there shall be no strife. Gen. xiii. 7, 8; Ps. cxxxiii.

3. They are heirs of the same inheritance. 1 Pet. i. 3, 4.

4. They are fellow-sufferers: and the voice of the rod is, "Love one another."

5. They are members of the same body: Rom. xii, 5. Inference.

1. For the saints not to love one another is unnatural. They are Christ's lambs. John xxi. 15.

2. It is dangerous. Gal. v. 15.

3. It is wicked: God has commanded it. 1 John iv. 21.

UNION WITH CHRIST CONNECTED WITH
REGENERATION.

Therefore, if any man be in Christ, he is a new creature. 2 Cor. v. 17.

IN the text we have a question proposed, "If any man be in Christ ?"-A rule by which it may be determined, viz. "He is a new creature."-This general rule more particularly explained, "Old things are passed away, and all things are become new." Ephes. iv. 20-24.

I. Why is the regenerating work of the Spirit called a new creation? Doubtless on account of the similitude between it and the old creation.

1. In the beginning the earth was without form and void; i. e. out of order and in confusion: and darkness was upon the face of the deep. (Gen. i. 2.) What a striking emblem of the state of the unregenerate! Isa. Ix. 2; Ephes. v. 8.

2. It was the Spirit of God, moving upon the face of the waters, that gave being to the natural world. (Gen. i. 2.) Likewise in this new creation. John iii. 6-8.

3. The first thing God created in the natural world was light (Gen. i. 3;) so also in the spiritual. 2 Cor. vi. 6; Col. iii. 10.

4. The word of God was the instrument of the first creation (Ps. xxxiii. 6-9;) so also in the new creation, or work of grace on the soul. 1 Peter i. 23; James i. 13.

5. The same power that created still supports the world (Heb. i. 3;) so this new creation. 1 Peter i. 5; Jude ver. 1.

And lastly, God surveyed the first creation with complacency and delight (Gen. i. 31 ;) so also the second creation. Nothing is more pleasing to God than beholding the work of grace prosper in the soul. 1. Thess. v. 16--18.

II. Inquire in what respects the souls who are in Christ are renewed, or made new creatures.