The love of our brother is closely connected with the love of God; the former can never exist without the latter, and always accompanies it. Our gracious Lord gave this injunction to his disciples, "This is my commandment, that ye love one another, as I have loved you.” "His love, when experienced by his followers, would be imitated in their affection for each other; and for this purpose he condescended to wash their feet on the evening before his passion. In like manner, we are exhorted to be "kind one to another, tender-hearted, forgiving one another, even as God, for Christ's sake, hath forgiven us." Looking to Jesus, the friend of sinners, who came to seek and to save the lost, who went about doing good, and who laid down his life for his enemies, is the most effectual means in the. world of curing the selfishness of our hearts, of softening the asperity of our tempers, and of exciting compassion and benevolence in our souls, towards all our fellow men.

Looking to Jesus is the best expedient to destroy our inordinate regard to this present world. Christ was dead to it, and separate from it; and he says to his followers, "Ye are not of the world, even as I am not of the world." The gaudy vanities of earth never attracted the heart of Jesus, nor will they make much impression on us, while we are enabled to keep our eyes on him. St. Paul declares, that" by the cross of Christ he was crucified to the world, and the world crucified to him." The more glory we discern in our Lord, the less shall we fancy in the world. It is by looking to him, that it becomes, in our esteem, a dead and worthless thing, unfit for our portion, and insufficient for our happiness. A glance of his glory, and a sense of interest in his favour, will make us indifferent alike to its smiles and its frowns; and all the glittering objects that men pursue with such extreme avidity will appear as unworthy of our affections as the painted toys of little children.

There is one more advantage to be expected from looking to Jesus; an advantage of such magnitude, that we may challenge the universe to equal it, and that is, ability to meet death with calmness and joy. Here is a triumph peculiar to the Gospel; a triumph far superior to those of kings and conquerors; a triumph over the king of terrors;

for "the last enemy that shall be destroyed is death.". Dreadful and burdensome beyond description is the terror felt by many, in the anticipation of the fatal hour: and where shall we find a sufficient antidote to the fear of death, but in looking to Jesus? It formed a part of his gracious design in taking flesh and blood, that, "through death, he might destroy him that had the power of death; and deliver them, who, through fear of death,' were all their life-time subject to bondage." Looking to Jesus, who has borne the whole of the punishment due to our sins, we are no longer to consider it as penal; this is the sting of death, which he has extracted; he has rendered this fearful serpent harmless; he has "abolished death ;" it is become no longer loss, but gain; no longer an enemy, but a friend: hence, thousands of believers in every age of the Church, have met death with a placid smile, and, looking to Jesus, have longed to depart, to be with him.

And thus have we taken a view of what we conceive to be the principal business of the Christian life,-a constant regard to Jesus, as the chief object presented to us in the holy word. Such we are persuaded is the religion of the New Testament, the religion of Christ. It cannot be improper for each one to ask himself" Is this my religion ?" In my religion is Jesus "the alpha and omega, the first and the last?" Is he my teacher, my sacrifice, my Lord? Do I esteem him very highly for his own sake, for his love's sake, for his work's sake? Is he the rock on which I build: the refuge to which I fly; the food on which I live; the fountain in which I wash? And do I, by looking to him, obtain peace within? Does a view of him humble my soul; make me patient; excite my love; open my heart; crucify the world; conquer the fear of death?-Important inquiries! deeply interesting to my eternal safety and welfare! Happy the man who can say, "Thus do I look unto Jesus--and these are the blessed effects."

But a little knowledge of that loose and vague profession of religion which obtains among very many, obliges us to fear, that "looking to Jesus" forms little or no part of their christianity; and what is christianity without Christ?

A false candour, or, rather, an infidel indifference, leads many persons to say, that neither any particular sentiments nor observances in religion are of any consequence as to future salvation; and that every man is equally right and acceptable to God, who is sincere, who leads a good life, and is useful in society.

In answer to this I must say, that the Scripture teaches a very different system; and the Scripture must be our rule, unless we are disposed to renounce christianity. We would not depreciate morality and virtue (would to God we had more of them!) but, to make true religion consist in these, is to subvert altogether the foundation which God has laid. To be a christian indeed, we must learn and fell our need of Christ as a Saviour, for "the whole need not a physician, but they that are sick;" we must be acquainted with the entire depravity of our fallen nature, and be humbled for it; we must see the necessity of a perfect righteousness, equal to the demands of God's righteous law, and be glad to say," In the Lord (Jesus) have I righteousness and strength." Sensible of our total inability to save ourselves in whole, or in part, we must renounce every pretension to merit; looking to Jesus for wisdom, for righteousness, for holiness, for happiness, and for eternal life; in a word, in the religion of the Gospel, "Christ is all in all !"

Alas! alas! how many live, as St. Paul expresses it, "without Christ"-he is not in all their thoughts. Can they be Christians, who never think of him? or they who blaspheme his name? or they who refuse to hear his voice, to read his word, to call upon his name? Can they be Christians, who cherish and practise those very sins, from which he came to deliver his people? Can they be Christians, who know nothing of that chief business of christianity-looking to Jesus? It is most evident, it is most certain they are not, they cannot, be Christians. May divine grace convince them how dangerously they are mistaken, and enable them instantly to turn their eyes towards him, who, as yet, waits to be gracious, and rejects none who apply to him for succour. Should this be neglected, how will they bear to behold him, when he shall appear in the glorious dignity of the universal Judge, amidst the

awful grandeur of a blazing world. Then " every eye shall see him." Then they who pierced him, and they who despised and rejected him, will vainly wish that rocks and mountains might crush them to atoms, and prevent the dreadful interview. O sinner! would you then behold the glorious Judge with serenity, now behold the gracious Lamb of God, who taketh away the sin of the world. O look to him, and be saved, all ye ends of the earth. Look and live.

Fellow Christians! You have need to pray, "Turn away our eyes from beholding vanity." Looking to Jesus will preserve your inward peace, and regulate your outward walk. And thus persevering to the end, death shall not separate you from his love; but "you shall see him for yourselves," and dwell in his presence for everAmen.

more.

John xvii. 24. Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory.

HE discourse of our blessed Saviour to his disciples, and his prayer for them just before his passion, have ever been highly esteemed by the Church of Christ. Melancthon, the reformer, truly said, "There never was heard in heaven or earth a voice more excellent, more holy, more fruitful, more pathetic, than what we have in this prayer." Indeed it is a specimen of that gracious intercession, which the Redeemer ever lives to make for us above.

.

There was a superstitious custom among some Christians in ancient times, which Chrysostom severely reproved, of wearing this or some other part of the Gospel of St. John about their necks, as an amulet or preservative from evil; we, however, may make a more rational and effectual use of it, by storing it in our memories, especially if the Holy Spirit condescends to write it upon our

hearts. Much notice is usually taken of the dying words of a great and a good man, especially of a dear friend: these are the words of a dying Saviour, the friend of sin. ners; whose expressions of affection towards the apostles seemed to become stronger and, stronger, as he drew nearer to the close of life. This portion of Scripture therefore deserves our most cordial regard. Let us attend to it with the greatest diligence, that we receive present edification and comfort; and, by treasuring it up in our hearts, find it hereafter a powerful cordial (as thousands before us have found it) on a death-bed; then may we be filled with supreme delight, in the expectation of knowing, by experience, what it is to be with Jesus, and to behold his glory!

In the former part of this chapter, our Lord had prayed for the preservation-the sanctification-and the union of his people; and here follows his prayer for their glorification. Observe this order. The disciples had obtained that knowledge of the Father and of the Son, which is connected with eternal life; ver. 3. 6, 8. He then petitions for their security against the dangers of this evil world; he proceeds to entreat their sanctification through his truth, their separation from wicked men; and here, to crown the whole, he expresses his desire, that when they leave the world, they may be "with him"-with him, "where he is"-and with him there, for the purpose of "beholding" and sharing his glory in the heavenly

state.

Our discourse on these words will consist of a few practical OBSERVATIONS.

1. It is useful, in all our prayers, to remember that we are addressing a FATHER.

Our great Intercessor gives us this rule both by his precept and his example. "After this manner," said he, pray ye-Our Father who art in heaven;" and in this chapter he himself uses the endearing appellation no less than six times; the Holy Spirit is also promised to believers, for the purpose of enabling them thus to pray."Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." Through the blood of Jesus, a new and living way is opened to the