ceive a perfect harmony subsisting between the law, the prophecy, and the gospel; and all spake, as with one voice, of the Saviour's sacrifice. Moses clearly saw the day of Christ, as the patriarch, Abraham, had done previously, and therefore told the Israelites, "A prophet shall the Lord God raise unto thee of thy brethren, like unto me, unto him shall ye hearken." And when that prophet appeared, God proclaimed, in the hearing of those who came to witness his baptism, "This is my beloved Son, in whom I am well pleased, hear ye him." The first martyr under the Christian dispensation, in his faithful address before the Jewish sanhedrim, applied the prediction of Moses to that "Just One, of whom (said he) ye have been the betrayers and murderers." Both the Old and New Testaments are the breathing of the same Spirit. "The Old,” as has been judiciously remarked, "is the New under a cloud, and the New is the Old with sunshine; that not only upon the mount (of transfiguration), but even throughout the Old Testament, Moses and Elias' law and prophecy, talk to Christ, and speak 'of his decease, which he should accomplish at Jerusalem.” Thus, by laying law and prophecy forward to the gospel, we see Moses and Elias in their glory; and by laying gospel backward to the law and prophecy, we see Christ in his glory. The writer, to whom I have just referred, observes, likewise, with as much wisdom as elegance, "As Moses, or the law, begins, so the gospel ends; and as Elias, or prophecy, ends, so the gospel begins; God rolling the Scripture even in itself, and shewing us Moses, and Elias, and Christ, talking together on the outside of the tabernacle; much more do they within. With the creation of heaven and earth the law begins; and with the creation of a new heaven and a new earth the gospel ends. With the garden of God, and a tree of life, the law begins; and with a better garden M of God, and a better tree of life, the gospel ends." For it is written, "In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations."-But we must not prolong our observations to a greater extent; it is time to separate. At our next meeting, I purpose closing my addresses, when, if the Lord will, I shall notice a subject which will apply more directly to ourselves. Annie. May the proposed discourse prove as interesting and profitable as that I have now been hearkening to! Twelfth Evening. THE NATURE OF TRUE RELIGION. "Lord, if thou from me hast broke And make me free within. Bid my inbred sin depart, And I thy utmost word shall prove, And perfected in love!" Mother. We have proceeded somewhat extensively into an examination of the sacrificial work of our blessed Redeemer, and are established, I trust, in the belief, that, through his meritorious sufferings, a way has been prepared, by which the ruined children of Adam can return to God, and obtain the forgiveness of sins, and "an in heritance among all them which are sanctified." We have already seen that, although God's methods of imparting Divine truth have borne a variety of aspects, his design has been unaltered from the beginning; namely, "to give light to them that sit in darkness, and in the shadow of death, to guide our feet into the way of peace." In order to the accomplishment of this important change, which alone is SALVATION, two things are indispensable-pardon and purity: the one is the result of a work done for us, the other is a work performed in us. Annie. I have long felt very desirous of hearing your views upon this subject. My mind has been much perplexed by the conflicting opinions contained in different productions I have read; and some preachers, too, have, by their reasonings, increased rather than removed my confusion. But you have brought the matter into a narrow compass indeed, by exhibiting it in two simple, intelligible, but weighty points, so |