Dr. Henry More supports this scheme of interpretation by a most acute and important observation, viz. that as these seven successive states of the Christian church comprehend the history, in fact, but of one and the same church from beginning to end, the promises and threatenings to the Church, in any one of these states, may extend to the Church in any succeeding state. Thus, if we understand by Thyatira the reformed Church from the beginning to the consummation of the Reformation to be designated, we have, in that Epistle, the effects of the Reformation until the second advert fully declared; together with a warning that all shall perish who hold not fast the doctrines of the Reformation till the second advent.

But is not this interpretation of the seven Epistles founded upon fancy, without scriptural grounds? In reply to this question it may be answered, is there any thing inconsistent with the style of prophecy to represent seven churches of Asia as types of seven successive ages of the Gentile church? Any one who will attend to the explanation given of the seven heads of the beast, in Rev. xvii. 9, 10, must acknowledge that, if seven heads signify at once seven co-existent mountains, and also seven successive forms or states of the antichristian polity; so may these seven churches relate to seven successive ages or states of the Christian polity.

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But if this be the case, shall we not find characters in these successive churches coinciding with those of the Gentile church during the corresponding dispensation of the seven seals, the seven trumpets, and the seven vials? Most CHRIST. GUARD. Vol. IV.

certainly we shall; and that in so remarkable a manner, that this mode of interpretation will force itself upon us by the comparison of these two corresponding chains of prophecy. As an instance of this it may be observed, that a certain interpreter, commenting upon Rev. xvi. 15, judged the passage to be an interpolation, and the words to have been removed from the Epistle to Laodicea. Let the Epistles to Philadelphia and Laodicea be compared with the times of the seventh trumpet, which includes all the vials, and the correspondence, I think, will not remain long doubtful. That whatever Protestant church should hold fast the doctrines of the Reformation until the second advent, should be preserved from the hour of trial during the sixth vial, seems as clearly to be inferred from the vision of the vials, as from the Epistles to Philadelphia and Laodicea.

This is a very important subject, and I do earnestly request your correspondents to consider it well. The question is, whether it has pleased the great Shepherd and Bishop of souls to address a particular charge to every age of his Church; and whether the charge to the church of Laodicea be not designed for the Protestant church, at this awful moment especially? The judgment of Vitringa is as follows: "Concerning the mys tical sense of this Epistle, who can reflect without shame and deep humiliation before the Lord? For if those former hypotheses are well founded, according to which we laid down the spiritual signification of the other Epistles, what remains for us to pronounce concerning the Laodicean state, but that in this type is represented to us the condition of the Protestant churches, which should should most closely precede those most remarkable judgments which God will, in 3 H

the last period of time, inflict upon his Church, and upon its enemies?"

B.

ORIGINAL LETTERS FROM PIOUS CHARACTERS, DECEASED.

No. LIII.

books written by its members, to which they adhere as firmly as they do to the inspired writings: nay, they generally interpret Scripture itself by them. This appears to me to require much regulation; and if my ministerial labours could produce a more serious regard to the infallible word of God, exclu

to his Brother.
York, July 17, 1795.

MY DEAR BROTHER,

I AM a good deal concerned about the issue of your design of visiting Cumberland. I hope our dear mother has consented to it; as she expressed some disapprobation on the first hearing of it. I wrote to brother J- the other day, informing him that I had taken holy orders on Sunday last. I know, dear brother, you will be pleased with the business; as thinking me an instrument in God's hands to meliorate the world. Our Saviour gave an Apostle a solemn injunction, that "when he was converted he should strengthen the brethren." If we feel in oarselves little disposition to heavenly things, we shall be little concerned for the future welfare of others. For my part, I can surely say, with the great Apostle, these words at least, if nothing else, "Who shall deliver me from this body of sin and death?"-but with him, also, I am comforted in thinking "We have this honour in earthen vessels, that the praise should be of God, and not ourselves; and that it is not we that live, but Christ that liveth in us."

I am grieved to find how much the sacred writings, wherein are the words of eternal life, are neglected, even among those who pretend to no small degree of true religion. Religious books written by human wisdom are almost universally valued; and every sect are abundantly furnished with

should think my time not vainly spent. I am resolved, God helping, in my discourses to endeavour to enforce and apply the writings of the Evangelists and Apostles, the Prophets, Psalms, and, other canonical books, which we have received to hold. You know, dear brother, there was a time when the Gospels and Epistles were not in being; and that yet even then repentance and remission of sins were preached in the name of Christi. e. whoever believed that Jesus was the Messiah, and repented, and led a new life in consequence of such belief, was entitled to all the blessings of redemption through Christ. The Gospels may be considered as histories and testimonies of this account of primitive Christianity in our Saviour's time; and the Acts of the Apostles, with the Epistles, as containing this account of it, afterwards. As we have the accounts of primitive Christianity in the Evangelists and Apostles, we generally refer to them as to what relates to doctrine and practice: but our Saviour referred the Jews to the writings of Moses and the old Scriptures, as containing the things pertaining to eternal life, because they testified of him.

My meaning by all this is, that if we carefully perused and understood the Scriptures, either of the Old or New Testament, we would require no other books either for faith or manners; nor would we incur the too just censure of our Saviour, which the Jews did, "of

a true sense of my folly and wickedness; and I am as sure, by what I feel, that he will save me, as I am sure of departing this life-for he is all mercy. He assures us, he has no pleasure in the death of a sinner-so pray take comfort. If it is God's pleasure I should die, he is able and willing to make my departure safe and happy. Indeed, I praise God when I think of his goodness in permitting me so long a time to repent in, when he might have let me go off all at once, so many times as I have rejected his calls. I have great fortitude, and do not fear to meet death, for God is with me. He says, "Blessed are they that mourn, for they shall be comforted;" and this will be the means of bringing us both to God-there we shall meet to part no more, and your tears and mine will be wiped away for ever.

Kiss my boy for me.

My dear girl, may God in heaven bless and comfort you and my child, my parents, and brothers and sisters, and all our friends, is the sincere prayer of your penitent husband, W. B.

I am happy you think of your Saviour always think of him.

One more day past, and then for another and a better world, where I hope to see you. The person that will deliver this letter has been my dear friend and comforter.

Having given so many of his letters, let me now detail something more concerning his conduct and his conversation. He wrote to his friends with earnestness, but when his letters were concluded, they did not dwell upon his mind. When he was alone, he read scarcely any thing latterly but the Scriptures: the mere formal perusal of them which he had practised at his father's-in-law, was now very beneficial to him. When the Scriptures became intelligible to his awakened mind, he found a treasure in his memory which he

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had never before appreciated; and even that small knowledge (for it was but very small) which he had formerly acquired, became of immense value to him.

The progress, however, which he made from day to day was surprising. He discovered many promises to the penitent in the Scriptures. He had always something new to show me, by which his mind had been sustained, and which he had drawn from that storehouse of every blessing, the Bible. One day, when I was reading it to him, he seemed entirely attentive, and said, "When once a man's mind is awakened to understand the value of eternity, every line in that book becomes full of importance. to him." This book was continually in his hand, and much of it seemed written upon his heart. He observed, that in every page of the New or Old Testament there seemed something gracious; that he had read the invitation, "Come unto me, all ye that are weary and heavy laden;" and that if we were weary and heavy laden with our sins, we should come to Christ for mercy. He told me one day, that on the preceding night, after he was in bed, he could not help bursting into tears of joy, to think his sins, which were so many, should be forgiven.

He inquired one day, more particularly than usual, after my dear friend who first proposed our visits to the prison, and desired me to tell him how comfortable he was. I told him I trusted, through the merits of our Saviour, we should all three meet in a happier and better world. He replied, he hoped so, and that he felt more and more composed as the day of death drew near. He observed one day, "How wonderful it is to think of the suf ferings of the Son of God! How easy is the death I am to die when compared with his, and after so sinful a life too as I have led! My sufferings are no more comparable

to my Saviour's, than the prick of a pin to the sawing off a limb. It is wonderful to think the Saviour, who knew all that he should suffer before, should come into the world, and so die for our sakes." He then added, twice or three times, "I love my Saviour, and I wish I could be always thinking of him." He then asked me if I remembered that the day he was going to die was the day after Good Friday, when his Saviour was crucified: he hoped he should pass all that day in prayer and praise.

When I speak of the hope which seemed continually to sustain this poor man's mind, let me add, that it was always accompanied by the deepest penitence. I might compare him to any one who had been violently ill, whose fever had left him, but had left him very low. There was a calm peace evident in his mind, but associated with the most profound humility and brokenness of spirit.

I never saw any man weep so many tears as this man did, when he remembered his own sins and the sins of his family, and when his soul apprehended the mercies of God. I never saw him smile but once, and then I could scarcely recognize that he did smile; and yet the temper of his mind, during many of the visits which I made him, seemed to me to have been such as I would gladly find in myself.

i perhaps expressed myself incorrectly, when I said that his mind was for the last ten days uniformly calm; for there certainly were times in which he was disturbed. He told me one day, that he had never repented until after his condemnation, and he feared that his repentance would not be accepted on that account. This circumstance distressed him many times; but when he understood more clearly that his repentance could not save him, but that, if saved, it must be through the free

mercy of Jesus Christ, he trusted in that free mercy alone.

He one day observed, how happy must Mary Magdalen have been when she heard Christ say, "Thy sins are forgiven!" I told him the same Saviour was now in heaven, and we should throw ourselves, as she did, before him, and pray to him to speak the same words to our souls.

The following letter was written to the author on the Thursday evening preceding the execution.

Thursday, Cambridge Castle.

MY DEAR AND HONOURED FRIEND, The kindness which I have received at your hands I am sensible of from my heart; and if I were to live in this world an hundred years, I never could forget it. I am very happy to be assured that you will visit my family, not on account of rendering to them service by money-that I shall not request-but that you may do good to their souls; for their salvation is my chief concern.

I am humbly thankful to you for the education of my younger brother; and also for the consolation which you have afforded me in my confinement, by pointing out to me the SAVIOUR, and how I am to be delivered "from the wrath

to come."

Indeed, I feel very comfortable, considering my situation and I hope and trust that when I depart this life I shall obtain one muck happier; though, if God were to deal with me according to my deserts, I should be cut off from all happiness: but with him is mercy, "and with him is plenteous redemption" for them that hope and trust in him. I can say, "I know, O Lord! that thy judgments are right, and that thou of very faithfulness hast caused me to be troubled," on purpose to bring me to thee. This world is full of sorrow and misery, and I am sure that a truly religions man has