eye do them." you. Verily, verily, I say unto you, the servant is not greater than his Lord; neither is he that is sent, greater than he that sent him. If ye know these things, happy are if ye After this, he discoursed with them in the most tender manner, and endeavoured to comfort and fortify their minds respecting the approaching events. He assured them of the expediency of his going away, gave them the promise of "the Comforter, which is the Holy Spirit," and enjoined it on them to show their friendship to him by obedience to his commands, and by love one to another. Having finished his discourse, he "lifted up his eyes to heaven," to heaven," and in the most fervent manner prayed for them, that they might be "ONE, even as he and the Father are one." At the same time he prayed, that such might be the case with all who should believe on him through the instrumentality of their preaching. We should remember, that during all the time of this display of love and fellowship, on the part of Christ towards his apostles, they entertained gross errors in sentiment; for, after this, they manifested, that they had not been cured of their prejudices in favor of a temporal kingdom. In our common translation, there is something which has the appearance of bitterness in the answer of Jesus to the two disciples on the way to Emmaus, after they had said "We trusted, that it had been he who should have redeemed Israel." Jesus is represented as replying, O fools and slow of heart, &c. I shall, therefore, give his answer according to the translation of Dr. Campbell. Then he said to them, "O thoughtless men, and backward to believe things, which have all been predicted by the prophets! Ought not the Messiah thus to suffer, and so to enter into his glory? Then beginning with Moses, and proceeding through all the prophets, he explained to them all the passages relating to himself." His answer implied reproof; but such language, uttered with that affectionate temper, which characterized our Saviour's reproofs, was not calculated to.offend any person of a humble mind. While he faithfully reproved, he gave them the kindest instructions, "opened to them the Scriptures" in a manner calculated to convince them of error, and to remove their unbelief. Just before his ascension, when his disciples were together," they asked him, saying, wilt thou at this time restore again the kingdom to Israel." At this time, also, his reply implied reproof; and likewise a gracious promise for their encouragement. "He said unto them, it is not for you to know the times or the seasons which the Father hath put in his own power; but ye shall receive power after that the Holy Spirit is come upon you; and ye shall be witnesses for me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth. And when he had spoken these things, while they beheld, he was taken up, and a cloud received him out of their sight.' Thus ended the interviews be tween Jesus and his apostles. For wise reasons, no doubt, he left them in error on some points of great importance. One reason might be this, that in his conduct towards them, we might have a more striking example of that forbearing love, which we are bound to exercise one towards another. From the brief history we have had of the forbearing nature of Christ's love to his erring disciples, we may, in some measure, discover the force and extent of his command, "that ye love one another, as I have loved you.' That we may love one another as he loved his disciples, our love must not be confined to those, who agree with us in opinion. When our love is thus circumscribed, what is it better than party affection? Where is the resemblance between our love and the love of Christ? And what is such love better than that love of "publicans and sinners," which Christ condemned. Had there been no diversity of opinion betwen Christ and his disciples, how much less striking would have been the evidence of his love to them! We may here see, that by the diversity of opinion among the professed friends of Christ, they all have opportunity for the trial of their love; to see whether they love one another, as Christ loved his disciples. If our love be not of a nature to bear this test, on what ground can we hope for the approbation of our Lord and Judge? Will he accept of our hatred, or bitterness, towards one another, as equivalent to the love which he has required? May we expect his approbation of such bitterness because it appears under the pretext of love to him? If his love to himself and to his Father did not lead him to exclude from his fellowship his erring disciples, how, can we imagine that true love to him will lead us to treat our erring brethren in a manner directly contrary to his example? Let it now be supposed, that during the ministry of Christ, some of his apostles had made greater proficiency than others; that some of them had been cured of their prepossessions in respect to the object of the Messiah's mission, and the nature of his kingdom; and that others still retained those erroneous opinions: Let it also be supposed, that Christ continued his fellowship with both classes, the strong and the weak; but, that the disciples themselves, on account of their different opinions, fell out by the way, and one part excluded the other from fellowship, and treated them as unworthy of the name of disciples. What a contrast would their conduct have been to the forbearing example of their Lord and Master? If the command of Christ, which has been more particularly considered, be as binding on professors, at this day, as it was on the apostles, to whom it was addressed; and if love one to another be still a criterion, by which the real disciples of Jesus are to be distinguished and known; it is surely a question of the most serious moment to all professors of the present time, whether it does appear to the world, that they are the real disciples of Jesus. To be consistent with ourselves in urging the spirit of forbearance, we shall forbear to apply this subject to any particular sects of Christians. We have no doubt that great deficiency is to be found in every sect, in relation to the duty we have endeavoured to enforce. It is not our wish to wound the feelings of any, by making uncharitable distinctions. The reproofs of our Lord were all tempered with love. Such should be the case with all the reproofs of his disciples one to another. The censure implied in the illustration of the subject before us, we hope to regard, so far as it may be ap plicable to ourselves; and we pray, that such may be the case with each of our readers. To all of them, who may attend impartially to the subject, we think it will be evident, that there has been a lamentable deficiency among the professed disciples of Jesus; and, that a thorough reformation, in this particular, would give a new aspect to christianity in our land, and greatly conduce to the happiness of individuals, to the peace of socie ty, to the general welfare of Zion, to the honor of our Saviour, and to the glory of God, the Father. EXTRACT FROM THE LIFE OF DR. DODDRIDGE. [The attention of our readers is re- peace "DR. DODDRIDGE had diligently studied the gospel, and had just ideas of the extent and importance of christian liberty. He had impartially examined the controversy between the established church of England, and the Protestant dissenters, and thought it his duty to adhere to the latter." "But his generous heart never confined truth and goodness to one particular sect, nor in any other respect appeared bigotted to that, or uncharitable to those, who differed from him." "He behaved with the utmost candor to the members of the established church. 'I would be far,' saith he, 'from confining all true religion to the members of our own congregations. I am very well aware, that there are a multitude of excellent in persons the establishment, both among the clergy and laity, who, in their different stations, are burning and shining lights; such as refleet a glory on the human nature and the christian profession." He always spoke of the established religion of our country with respect. In explaining those texts of scripture in his Family Expositor, in which he could not avoid showing his sentiments in some points of discipline, different from those which generally prevail, he conscientiously abstained from all reproaches; 'to which indeed,' saith he, 'I am on no occasion inclined, and which I should esteem peculiarly indecent, where the religious establishment of my country is in question; and above all, where a body of men would be affected, many of whom have been, and are, among the ablest advocates and brightest ornaments of christianity. I have been also careful to adjust my Expressions with as much tenderness and respect, as integrity and that reverence, which an honest man would owe to the judgment of his own conscience, were it more singular than mine, would admit.' He never made any petulant objections against the worship or discipline of the church of England, nor uttered any severe or unkind reflections upon it. Indeed he very seldom mentioned the grounds of the difference between it and the dissenters in the pulpit; and when his subject naturally led him to it, he took occasion to show, how small the things in debate were, compared with those important principles and truths, in which they agreed. -He always spoke in the most respectful terms of the worthy clergy of the established church; thought himself happy in the intimate friendship of some of them, and kept up a friendly correspondence with others, even with some of the highest rank in it. Upon the same principles, he rejoiced, when he had oppor tunity, as he sometimes had, of serving any of them in their secular or ministerial interests. -He deeply lamented, that a separation from the communion of that church was, in his apprehension and that of many other good men, made so necessary. He heartily wished and prayed for a greater union among protestants; and longed for the happy time, when, to use his own words, "the question would be, not how much may we lawfully impose, and how much may we lawfully dispute? but on the one side, what may we wave, and on the other, what may we acquiesce in, from a principle of mutual tenderness and respect, without displeasing our common Lord, and injuring that great cause of original christianity, which he hath appointed us to guard.' Having mentioned to one of his friends a candid letter he had received from a bishop, he adds-O that God would open a way to a stricter union among protestants of every denomination! But the darkness of our minds, the_narrowness of our hearts, and our attachment to private interest make it, I fear in a great measure, impracticable.I greatly rejoice,' saith he on another occasion, 'when I see in those, whom, upon other accounts, I most highly esteem, as the excellent of the earth, that their prejudices against their brethren of any denomination are subdued, as mine against the writers of the establishment early were, and that we are coming nearer to the harmony, in which I hope we shall ever be one in Christ Jesus." "He illustrates and confirms his thoughts and hopes on this head, by the words of a familiar letter he had received, from a worthy member of the church of England, well known in the learned world. 'I am glad,' saith his correspondent, that christianity begins so well to be understood and taught by so many men of parts and learning in all sects; the fruits of which appear in a candor and charity, unknown to all ages of the church, except the primitive, I had almost said, the apostolie age. Doth not this give you a prospect, though perhaps still very distant, of the completion of the famous prophecy, that speaks of the lion and lamb lying down together in the kingdom of the Messiah? Lions there have been in all churches; but too many fierce, greedy, and blood thirsty lions, though often disguised like lambs; and some lambs there have been, simple enough to think it expedient for the flock to assume the habit and terror of lions. But I hope they now begin to undeceive themselves, and to consider christianity, as intended to bring back the world to that state of innocence, which it enjoyed before the fall. To attain this happy state, all christians should unite their amiable endeavours: and instead of looking out for, and insisting upon points of difference and distinction, seek for those only, in which they do or may agree. They may at least sow the seeds of peace and unity, though they should not live to reap the fruit of it in this world. Blessed are the peace-makers, 1 saith the prince of peace, for they shall be called the children of God: an appellation infinitely more honourable than that of Pastor, Bishop, Archbishop, Patriarch, Cardinal, or Pope; and attended with a recompense infinitely surpassing the richest revenues of the highest ecclesiastical dignities.' I join,' adds the Doctor, my hearty wish and prayer, with those of my much esteemed friend, that we all more and more deserve this character, and attain its reward.' I am persuaded, that nothing ever appeared, in his lectures, correspondence, or private discourse, inconsistent with these senti ments, which he hath publicly avowed; especially in his Sermon on christian candor and unanimity. He labored to promote a like candid and friendly spirit in his pupils. He exhorted them to treat their brethren of the establishment with respect; never to utter any invectives against the constitution or forms of the Church of England; and if Providence should fix them near humble, peaceable, pious clergymen, to honor and love them, to cultivate a friendship with them, to study to serve them and promote their reputation and interest. These were the advices of the Lecture room: and I have the pleasure to know, that those of his pupils, with whom I am acquainted, have acted upon these catholic instructions, and been remarkable for their candor and moderation, in consequence of the pains he took, by his instructions and example, to instil these virtues into them, and his laying before |