more honourable, and equally notorious, designation, the terms of their message were, Behold, he whom thou lovest is sick! Accordingly when he informs his disciples of the notice he had thus received, his expression is, Our friend Lazarus sleepeth!' Now that Christ did not upon this

occasion use the word friend, in its loose undistinguished acceptation, but in a restrained and strictly appropriated sense, is not only manifest from the plain account of the fact, but appears further from the sequel. For as he was advancing to the grave, accompanied with the relations of the deceased, he discovered the same emotions of grief as swelled the bosoms of those with whom Lazarus had been most intimately connected; and sympathizing with their common sorrow, he melted into tears. This circumstance was too remarkable to escape particular observation, and it drew from the spectators what one should think it must necessarily draw from every reader, this natural and obvious reflection- Behold! how he loved him!' But in the concluding catastrophe of our Saviour's life, he gave a still more decisive proof that sentiments of the strongest personal attachment and friendship were not unworthy of being admitted into his sacred bosom; they were too deeply indeed impressed to be extinguished even by the most excruciating torments. In those dreadful moments, observing amongst the afflicted witnesses

of his painful and ignominious sufferings, that faithful follower, who is described by the historian as "the disciple whom he loved," he distinguished him by the most convincing instance of superior confidence, esteem, and affection, that ever was exhibited to the admiration of mankind. For under circumstances of the most agonizing torments, when it might be thought impossible for human nature to retain any other sensibility than that of its own inexpressible sufferings, he recommended to the care and protection of this his tried and approved friend, in terms of peculiar regard and endearment, the most tender and sacred object of his private affections. But no language can represent this pathetic and affecting scene with a force and energy equal to the sublime simplicity of the evangelist's own narrative:- Now there stood by the cross of Jesus his mother, and his mother's sister, Mary, the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home!'

"It may safely be asserted, that among all those memorable examples of friendship which have been celebrated with the highest encomiums by the ancients, there cannot be produced a single

D

instance in which the most distinguishing features of exalted amity are so strongly displayed as in the foregoing relation. The only one, perhaps, that bears even a faint similitude to it, is that famous transaction, recorded by a Greek author, which passed between Eudamidas and Aretheus. But when the very different circumstances attending the respective examples are duly considered, it must be acknowledged that the former rises as much above the latter, in the proof it exhibits of sublime friendship, as it does in the dignity of the characters concerned. Upon the whole, then, it appears, that the divine Founder of the christian religion, as well by his own example as by the spirit of his moral doctrine, has not only encouraged, but consecrated friendship." *

Having thus shewn that the tendency and practical instructions of christianity are favourable to the connection in question, it only remains to notice the specific nature of the friendship which contains within itself the principle of immortal existence. For it is of great importance to remember, in connection with the present subject, that the social principle being a part of our natural constitution, may exist independently of personal religion, and blend itself with many interests and

Melmoth's Notes on Cicero.

affinities which only have respect to the present world. In other words, as we are formed for the duties and pleasures of social life, and are ever dependant on one another, innumerable bonds and associations exist amongst us, which are doomed to pass away with the fleeting objects of time, and which, we are certain, will leave behind nothing permanent beyond the moral effects, whether good or bad, which are resulting from them. The instinctive and natural affections which constitute the basis of domestic life, with all its endearing charities and relations-the commercial and political interests which are pressing continually upon the attention of men-the diversified attractions found in the pursuit of knowledge and pleasure--the concern which is generally felt for the common cause of justice and humanity, as that which involves the safety and welfare of every individual-and the various relations of place, consanguinity, and other adventitious circumstances, combine with the extraordinary power and assimilating tendency of habit over the human mind, to produce intimacies without number, of which it would be absurd to suppose that the consecrating impress of eternity is stamped upon them. In short, the only friendship which can have any claim to perpetuity is that to which we may apply the epithet religious, in the strict and scriptural sense of the word. The basis on which it rests is that holy and spiritual

relation to the Saviour, which is common to all believers, and which is the result of saving and transforming faith in the testimony of God concerning him. And we understand by this relation something inconceivably more interesting, close, and momentous, than that which consists in a mere geographical distinction, in the nominal profession of christianity, in the observance of outward rites, in the possession of external privileges, or in any thing short of genuine "repentance towards God, and faith in our Lord Jesus Christ." Not to advert in support of this all-important truth to the general principles and objects of the gospel, which aims at nothing less than the moral renovation and full recovery of man to the favour and image of his Maker, it would suffice to notice the ordinary phrases and similitudes which are applied in the Holy Scriptures to the character and relative condiTo have the Son," "to be in Christ," and to be "one" in him, are expressions which must be familiar to every person who has looked into the inspired volume, or who is at all acquainted with its ordinary phraseology. And although they are, no doubt, frequently uttered without conveying to the minds of many who hear them any correct and definite ideas, and may therefore savour, in their view, of mysticism, and produce a class of repulsive feelings; yet they announce a sublime and fundamental truth, which all

tion of all true believers.

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