conformity to the character and will of God, as displayed in that Gospel which hath "magnified his law, and made it honourable ?"

I have thus, my dear friend, given you my views of the subjects you mentioned. If these hints shall be of any use in furthering your edification, it will be gratifying to me, and will cause thanksgiving to God. I am, &c.

LETTER X.

ON THE DEATH OF A RELATIVE.

The character of Christ, the great spring of consolation-The import of his address to John in the Isle of Patmos-The power of the Gospel in affliction and death-The death of friends ought to be improv. ed-The contemplation of heaven, a means of support-Dark providences will yet be explained-Some causes of this darkness-The nature of Christian patience-This exemplified by Christ-The importance of confidence in God-The blessedness of departed saints, a source of comfort-The duty of cherishing faith, holy joy, and Christian hope-Conclusion.

MY DEAR FRIEND,

I CANNOT but again express my sympathy with you under your recent bereavement, and shall now, as formerly, direct your attention to the character of our Lord as the best spring of consolation under the losses and the afflictions of life. It is our unspeakable comfort that the Saviour has risen from the dead, and has thus been manifested as "the first born among

many brethren." In the redeemed family he is called "the first born," as a title of dignity and authority, because of the privileges which in ancient times, and by Divine direction, were the birthright of the elder brother. In this endearing relation does he stand to us amidst all our infirmities and trials. He is "bone of our bone, and flesh of our flesh." He has a tender and an affectionate feeling, as our brother, for all our wants and infirmities, and is ready to relieve and assist us. He is, in particular, "the first born from the dead," and in this character he bears a relation to his people even when in the grave; and is engaged to watch over their dust, and to "raise them up at the last day." Yes-death is far from dissolving the relation between him and his brethren-their very dust is dear to him. His resurrection is at once the pledge and the pattern of that of his redeemed. In his exalted state he has "the keys of hell," that is, of the unseen state of departed spirits, and "the keys also of death," that is, of the grave,

The Redeemer, then, is Ruler in the other world as well as in this. It was by exhibiting himself in this light to John in the Isle of Patmos, that he sought to comfort him when overwhelmed with terror at his august appearance. He appeared to the beloved disciple in a dress like to that of the Jewish high priest, and in the midst of the seven golden candlesticks, to intimate that he officiated as a priest in the temple of God*. He appeared at the same time in such glory, as clearly

Rev. i. 12-18.

exhibited his infinite dignity and grandeur as Emmanuel, the excellencies of his mediatorial character, and his inconceivable elevation as Lord of the church, and of all worlds. In a word, he appeared in the body of his glory, as he now sits "on the right hand of the Majesty on high." This was too much for John in his present state of frailty to bear. Though "he was the beloved disciple" who had often leaned on his breast at table, he was overwhelmed with fear, and fell at his feet as dead. This fear arose partly from a sense of guilt, and partly from human weakness. He was not altogether ignorant of the personage whom he saw; for we find from what took place on the mount of transfiguration, that the appearance of our Lord's body was changed without preventing his disciples from recognising him, and of this display of the glory of the Redeemer, John had been a witness. In his present state of astonishment he could not, however, think with composure on what he beheld. To settle all doubts, and to satisfy him that this was a real appearance of his Lord, and an appearance not in anger, but in love, the Saviour kindly laid his right hand upon him, and affectionately said, "Fear not; I am the first and the last, and the living one: and was dead, and behold I am alive forevermore, Amen; and have the keys of hell and of death."

The various emotions of the Apostle's heart were thus tenderly met, and his fears graciously dispelled. Did a consciousness of guilt appal him and invest death with terrors, he was thus directed to that one perfect atonement which the Saviour has made for sin-to the dig

nity of his person as the everlasting God in our nature, as the great cause of the infinite value of his death-to his love, as manifested in suffering and dying for sinners-to his victory over death in his resurrection, as the great proof of the Divine acceptance of his sacrifice to the abolition of the power of death-to the incorruption which was brought to light by his triumph over the grave-to his eternal life in the heavenly temple-to his glorious government as Lord of all worlds-and to his priestly grandeur in the sanctuary. By all this does the Saviour calm the trembling conscience, dissipate the dread of death, and enlighten the gloom of the grave. These views, indeed, had long supported the mind of the Apostle; but at present the unexpected and glorious vision of his Lord had quite overwhelmed him, so that he required them to be again distinctly set before him.

Did John recoil at the thought of entering the world of spirits, and appearing in a new and untried state? Jesus exhibits himself as the forerunner of his people, who has gone to heaven as "the first fruits of them that slept," and "to prepare a place" for his redeemed. He declares that he has the government of both worlds, so that in passing from this to the other, we are not leaving his dominions. He is there as well as here, and is ready to receive and welcome us on our arrival. Nor is this all; he will also be with us in the waters of death, to guide, comfort, and support us. Thus are the clouds dispelled which overspread the invisible world. The way into the holiest is laid open by our great high priest who hath enter

ed "into heaven itself, now to appear in the presence of God for us."

Was John unable without supernatural aid to look upon the glory of his Master? Surely, when strengthened as he now was, to behold that which flesh and blood, as at present constituted, cannot inherit, he must have been elevated beyond conception. He contemplated in the Saviour what he should behold when "absent from the body," and "present with the Lord;" and what he himself should be, when death shall have been swallowed up in victory. He who now stood before him had the supreme dominion in all worlds, and so could open the gates of paradise to the souls of his sheep, after guiding and supporting them with his rod and staff in the dark vale of the king of terrors; and should at last open their graves, and call them in the embodied state to the heavenly glory.

We are thus directed by the Saviour to his God and Father, as our God and Father; and to his home, as our home. Though we are at a distance from our Father's house, we are not the less the children of his family. We are, indeed, in a foreign land; yet as the veil of the sanctuary is now removed, we by faith, see its glory and listen to its songs. The mercy-seat is no longer concealed, and the ministrations of the great high priest are disclosed to our view. This is admirably calculated to attract our hearts; and when contemplated, as exhibited in the revelation of peace, must excite us to unite in the hallowed services of the sacred temple. Well may our spirits be elevated on